{"title":"Philosophy","description":"","products":[{"product_id":"advaitic-sadhana-the-yoga-of-direct-liberation","title":"Advaitic Sadhana","description":"\u003cp class=\"MsoNormal\" style=\"text-align: left;\"\u003eit inspired trilogy that constitutes a thorough, practical guide on the path to Self-realisation. Book I has particular relevance to spiritual aspirants visiting Sri Ramanasramam, as it was written by the author in the 1940s for the sole purpose of making their visits meaningful. It throws much light on the practice of sadhana, especially meditation and the insights and guidelines presented are as applicable \u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003enow as when they were written. Book II contains the well-known Mandukya Upanisad with brief notes. This Upanisad is said to offer the most concise, clearest and practical study of the nature of man, or Atman (Self). Atma Bodha of Book III was composed by Acarya Sankara, the greatest expounder of the Upanisads. In sixty-eight short stanzas, the celebrated author delivers the cream of Vedanta.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis essay was drafted many years ago when the author was residing in \u003cstrong data-mce-fragment=\"1\"\u003e\u003cspan style=\"font-size: 11.0pt; line-height: 107%; font-family: 'Calibri',sans-serif; mso-ascii-theme-font: minor-latin; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin; mso-hansi-theme-font: minor-latin; mso-bidi-font-family: 'Times New Roman'; mso-bidi-theme-font: minor-bidi; mso-ansi-language: EN-IN; mso-fareast-language: EN-US; mso-bidi-language: AR-SA;\"\u003e\u003cspan style=\"color: windowtext; text-decoration: none;\"\u003eSri Ramanasramam at Tiruvannamalai\u003c\/span\u003e\u003c\/span\u003e\u003c\/strong\u003e in the gracious presence of his Master, Sri Ramana Maharshi, where many foreigners used to flock on short visits. He used to watch their comings and goings and the haste with which most of them expected to pluck the plum of Self-realisation, immediate apprehension of the Reality, before even grasping the elementary principles of the Master’s teaching or the Vedantic truth. It is especially for their benefit that this treatise has been written.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term \"Direct Liberation\" used in the subtitle seeks, as in the Bhdgavata Purdna, to distinguish the \"direct\" path of the Jidna Marga (the path of immediate knowledge), whereby Liberation is gained and the essence of bliss tasted by the Paramahamsas in this very life, from the \"indirect\" path, which is said to take several million years spent in a disembodied state by the Hamsas in a number of subtle spheres and results from the practice of pranayama (breathing exercises), ritualistic and devotional worship (updsanda), etc.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is a small trilogy on the science of Self- knowledge, a science which has been from time immemorial taught in this country by the great Vedantic Masters to those who sat at their feet, seeking release from the misery of birth and death and succeeded. Its greatest exponent in our own age, who lived more than half a century in our midst, was the celebrated sage Ramana of Arunachala, who left behind him a compendious literature which benefited thousands of truth seekers all the world over and led a number of them to final and complete Emancipation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe trilogy consists of (1) Advaitic Sadhana or the Yoga of Direct Liberation, which throws much light on the practice of Siddhand, especially meditation, (2) The well-known Mandiikya Upanisad with brief notes and (3) Atma Bodha of Sankara, the greatest expounder of the Upanisads, with simple comments bringing out the meaning of the stanzas, in simple language, comprehensible even to foreign beginners.\u003c\/p\u003e","brand":"S. S. Cohen","offers":[{"title":"Default Title","offer_id":41287930347658,"sku":"","price":400.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/81BVGZ8akZL._AC_UY327_FMwebp_QL65.webp?v=1654664836"},{"product_id":"classical-indian-ethical-thought-a-philosophical-study-of-hindu-jaina-and-bauddha-morals","title":"Classical Indian Ethical Thought","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe book is a philosophical treatise on the Hindu, Bauddha and Jaina morals meant for the University students of Indian Ethics as well as for the general readers interested in the subject. Books on the subject are generally written from a historical perspective. On the contrary, the present work is philosophical and critical which takes full cognizance of the recent developments in Western ethical thought and its likely impact on the understanding of traditional Indian ethics. An attempt has been made to understand the subject in the light of certain well-knit conceptual frames developed in the West in the field of ethics. In the course of doing this, certain reconstructions have also been made, but it has always been kept in mind that the reconstructions do not become jejune to the natural spirit of Indian thought.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBorn on 26th January 1936, the author did his M.A. in 1959 and Ph. D. in 1967. He has a brilliant academic career. He was awarded gold medals at both the Bachelor Honours and Postgraduate levels. He has published eight books and a number of research papers in philosophical journals during his teaching career. He has also lectured at several Indian Universities such as Allahabad, Sagar, Delhi, Guwahati, etc. He retired on 31st January 1996 as a University Professor Head of the Department of Philosophy, and Dean of the Faculty of Humanities, T.M. Bhagalpur University, Bhagalpur. He has been Visiting Fellow at R.D. University, Jabalpur and Visiting Professor at Manipur University, Imphal.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWriting a book on traditional Indian ethics on which books are aplenty is by no means a novel enterprise. Yet, the need for a book on the subject continues to be felt by students, research scholars and teachers at the universities to stimulate their thinking on newer interpretations. Books on the subject are often written from a historical perspective dealing with the ethics of the\u003cspan\u003e Vedas\u003c\/span\u003e, the Upanishads, the Smrtis and the Philosophical systems in more or less, a chronological manner. But that is hardly enough critical or philosophical to meet the need of the academic circle. The present work makes a sincere effort to fulfil that need.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome books on the subject have been very ably written with critical and philosophical insight. It is not therefore fair to complain that all books on the subject are of the same kind. Prof. S. K. Maitra's book Ethics of the Hindu may be cited as an example. The book is philosophical and critical, but it hardly takes any note of the magnificent development that ethical thought has made in the present century, especially in the West. At the time Maitra's book was published these development were perhaps not very well-known in our country. The present work takes full cognisance of the recent development in Western ethical thought and its likely impact on the understanding of traditional Indian ethics. That is the speciality of the present work. Moreover, Maitra's book, as they suggest, is a treatise, especially on Hindu Ethics. Ethical ideas found in Buddhism and Jainism have been occasionally dealt with. On the contrary, the present work takes equal note of the ethical ideas contained in Hindu, Buddha and Jaina traditions, while dealing with the subject the subject in its special framework of presentation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe distinctive development in Western ethics has given rise to certain well-knit conceptual moulds, which, if properly applied to any system of ethics, can help us to understand the subject better. That is what I have tried to do in my present book. In the course of doing this, certain reconstructions were also made because materials suited to these conceptual moulds are not always readily or directly available in the Indian thought. But to the best of my capacity, this reconstruction has been kept within legitimate limits so that they do not become Jejune to the natural spirit of the Indian thought.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI hope my present work will help scholars, teachers and students to understand the subject in a fresh light. If my hope is realised even partially, I will feel my labour to have been amply regarded.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn my work, I have got valuable help, in one form or the other; from some of my elders, colleagues and students. I am grateful to them. The first who comes to my mind is Professor Nityanand Mishra, Ex-Head of the Department of Philosophy, at Bhagalpur University. It is he who actually initiated the idea of writing such a book and also encouraged me from time to time in my endeavour. I express my heartfelt gratitude to him. I am also indebted to the late Professor R. K. Tripathi of Banaras Hindu University who enlightened me on my many intricate points. I am grateful to Dr. (Smt.) Pratima Ganguli, one of my best students and now my colleague for many valuable suggestions. To many others who helped me in several ways I am grateful. Last, but not the least, I must thank M\/s Motilal Banarsidass for readily taking up the publication of the work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"75%\"\u003epreface\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter I: Indian Concept of Morality\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1-14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eMorality as Distinguished from Non-morality\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eMorality as Distinguished from Immorality\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter II: Sources of Moral Ideas and Beliefs\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e15-24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eScriptures\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003ePath Trod by Great People\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Voice of Conscience\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eReason\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter III: Object of Moral Evaluation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e25-30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Problem\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Vedic View\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe View of the Smrtis\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Upanisadic View\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika Views\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe\u003cspan\u003e Mimamsa \u003c\/span\u003eView\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Bauddha and Jaina View\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter IV: Characteristics of the Indian Moral System\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e31-40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eSocial and Individual Ethics\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSpiritualistic Outlook\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eMetaphysical Basis\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eAuthority as the primary Source\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eMore perceptive than Speculative\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eHumanism\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eMoksa as the Ideal of Life\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter V: Basic Presuppositions of Morality\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eFreedom\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Law of Samara\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eRebirth and Samara\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eImmortality of the soul\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eAvidya\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VI: Development of Moral Belies and Ideas in Indian Thought\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e47-72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Vedas\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Upanisads\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Smrtis\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Epics (especially the\u003cspan\u003e Mahabharata \u003c\/span\u003eincluding the Bhagavadgita)\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe System:\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya Yoga\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Samkara Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Jainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eThe Carvaka\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eModern Indian Thought\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VII: Teleological and Deontological Theories in Indian Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e73-83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eTeleology and Deontological: General Introduction\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe General Character of the Indian Ethics System\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya and the\u003cspan\u003e Advaita Vedanta\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Non-orthodox System (Carvaka, Buddhism and Jainism)\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VIII: The Content of Dharma: Virtues and Duties\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e85-99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Content of Virtue and Duty\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eVirtues and Duties in Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas and the Upanisads\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Dharma- sutras and the Dharma- Sastras (Sadharana Dharmas)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika (Sadharana Dharmas)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Yoga\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eVarnasrama Dharmas\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Jainism\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eA General Estimate\u003c\/td\u003e\n\u003ctd\u003e96\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter IX: Dharma and Moksa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e101-117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eThe Concept of Moksa:\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas, as the Upanisads and the Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Vedanta (Samkara and Ramanuja)\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(h)\u003c\/td\u003e\n\u003ctd\u003eGeneral Remarks\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Role of Dharma in Moksa\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(a)\u003c\/td\u003e\n\u003ctd\u003eThe Vedas and the Upanisads\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(b)\u003c\/td\u003e\n\u003ctd\u003eThe Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(c)\u003c\/td\u003e\n\u003ctd\u003eThe Nyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(d)\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(e)\u003c\/td\u003e\n\u003ctd\u003eThe Mimamsa\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(f)\u003c\/td\u003e\n\u003ctd\u003eThe Samkara Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(g)\u003c\/td\u003e\n\u003ctd\u003eThe Ramanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(h)\u003c\/td\u003e\n\u003ctd\u003eBuddhism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e(i)\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eGeneral Estimate\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter X: Ethical Other Related Concepts\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e119-163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eRta\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eDharma\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eKarma\u003cbr\u003e\n\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eNiskama Karma\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003ePurusartha\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eFreedom and Responsibility\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eRaga and Dvesa\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eKlesa\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eAicchika and Anaicchika Karmas\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eSreyah and Preyah (The Good and the Pleasant)\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter XI: Justification of Morality in Indian Thought\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e155-163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eQuestion of Justification\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eTwo Senses of Justification\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eJustification in Indian Thought\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSelected Bibliography\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Kedar Nath Tiwari","offers":[{"title":"Paperback","offer_id":41511457652874,"sku":"","price":300.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41511457685642,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CLASSICALINDIANETHICALTHOUGHT.jpg?v=1660386611"},{"product_id":"classical-indian-philosophy-of-mind-a-nyaya-dualist-tradition","title":"Classical Indian Philosophy of Mind","description":"\u003cp style=\"text-align: left;\"\u003eThis book examines psycho-physical dualism as developed by the Nyaya school of Indian philosophy. Dualism is important to many world religions which promote personal immortality and to morality which promotes free will. For the Nyaya, the self is a permanent, immaterial substance to which non-physical internal states like cognition belong. This view is challenged by other Indian schools, especially the Buddhist and Carvaka schools. Chakrabarti brings out the connections between the Indian and the Western debates over the mind-body problem and shows that the Nyaya position is well-developed, well-articulated, and defensible. He shows that Nyaya dualism differs from Cartesian dualism and is not vulnerable to some traditional objections against the latter. A brief discussion of the Samkhya and the Advaita theories of the self and the critique of these views from the Nyaya standpoint are included, as well as a discussion of a classical Nyaya causal argument for the existence of God. The appendix contains an annotated translation of selected portions of Udayana's Masterpiece, Atmatattvaviveka (Discerning the Nature of the Self).\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are many books in English and other European languages in which classical Indian views of the self (atman) are discussed. But in none of them, these views are presented in such a way that a reader who is not familiar with the original sources can see for himself that Indian philosophers have thoroughly and rigorously dealt with a wide range of issues in the philosophy of mind. Our work is the first attempt to fill this gap although in a very limited way. It is not a comprehensive work seeking to cover all major classical Indian philosophies of mind. Rather it is mainly devoted to selected topics pertaining to the Nyaya-Vaisesika (Nyaya for short) philosophy of mind. Besides the Nyaya, we have discussed the Carvaka, Buddhist, Samkhya, Advaita, and Cartesian views and offered criticisms of each of these from the Nyaya point of view. There are also references to some recent physicalist, functionalist and neo-Humean views and brief critiques of them. In the appendix, we have provided an annotated translation of selected passages of Udayana’s masterpiece entitled Atmatattvaviveka, which is devoted to some key issues in the Nyaya philosophy of mind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll the translations in this work are our own though we are not fully satisfied with them. Partly because of the great expressive power of Sanskrit and partly because we are dealing with great thinkers who have compressed a lot of thought into a very short space, the translation of Sanskrit philosophical works is often an enormously difficult task. A more thorough job would have involved adding alternative translations and more comments. But that would have required much more space than was available.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe should add a word about diacritical marks. We have used diacritical marks for Sanskrit words, titles of Sanskrit texts, and names of Sanskrit philosophical schools. But we have left them out of the names of individuals, for some to whose names they would have been applicable, do not like them.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOur aim in this work is not that of using classical Indian sources to develop an original theory of mind or self. Nor is it our aim to provide purely historical research in philosophy Accordingly, we are not concerned to compare different interpretations of historical texts or to trace historical developments. Our aim is partly historical. We seek to utilize fully the original source literature in Sanskrit, let the Indian theorists speak for themselves as far as practicable and with the help of our comments and interpretations provide our readers with access to Indian theories of the mind or self with the focus on the Nyaya dualist tradition, Our aim is to present the views of a major Indian school of philosophy in a clear and compelling way that should make it easy for a student of philosophy to understand and appreciate them. Our presentation should help our readers to situate the Indian accounts with respect to the relevant theories of Western philosophers. The Indian views are interesting in themselves and quite pertinent to Western philosophy, including contemporary discussions of mind and cognition. The Nyaya school in particular has worked out distinctive theories with original features, and these can contribute to current discussions. Our aim is to make this clear with the hope that this may motivate a future scholar to make more progress. Our aim is also to show that the Nyaya position is viable and defensible. This does not imply that the Nyaya is always right nor that it is immune to objection. However, this does imply that the Nyaya view is plausible and that it can be argued for. But we do not rule out that there are other viewpoints that are plausible and can be argued for, In fact, Vacaspati Misra, one of the greatest Indian philosophers, has written sympathetically and extensively on several different schools of Indian philosophy. If we get to write book-length works on some other views, we shall try within our limitations, to emulate that to some extent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the course of discussing classical Nyaya dualism, we have drawn attention to two logical principles. The first is that of general acceptability of inductive examples (GAIE). According to it, all examples brought in support or critique of an empirical generalization should be acceptable to both sides in a philosophical or scientific debate. This is formulated by Gotama, the founder of Indian logic, but is not explicitly mentioned by Aristotle, Bacon or Mill, the three main sources of European inductive logic. In certain areas of the study of induction Indian logic has been ahead of European logic. For example, the problem of induction is not discussed explicitly in Europe before Flume, but Indians have been discussing it for many centuries before that, as we have shown in Definition and Induction, (University of Hawaii Press, 1995). So the mere fact that GAIE is not well known in the European tradition should not be a ground for disregarding it. GAIE may be challenged just as even classical formal logical principles like the law of excluded middle may be challenged. However, more often than not something like GAIE is honoured by empirical scientists who require independent verification of observations and experiments (whether confirming or disconfirming) offered in support of general claims that go beyond observation. GAIE is not toothless and can he effectively be used by a dualist to build his case, as we have shown? A physicalist or a functionalist may not like this. But this should be a matter of interest to a physicalist or a functionalist, particularly if the latter happens to be pro-science. A logical principle which seems to work well for empirical sciences but seems to cause problems for a physicalist or a functionalist should make would-be physicalists or functionalists wonder if the principle is objectionable or irrelevant or if physicalism or functionalism is in need of reexamination.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt should not be thought that GAIE can be utilized only by a dualist and not by a physicalist. On the contrary, GAIE is a logical principle and can be utilized by both sides in a philosophical debate. We illustrate this below.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA dualist may offer the following argument: All coloured things are unconscious; all living bodies are coloured; so all living bodies are unconscious. If the conclusion is acceptable, it shows that consciousness does not belong to the body; a dualist may then with the help of other arguments press for the admission of a non-physical self as the conscious being. But whether the conclusion is acceptable depends on whether the general premise that all coloured things are unconscious is acceptable. This premise is supported by examples like bricks and stones acceptable to both the dualist and the physicalist. The physicalist may offer living bodies as counterexamples. But living bodies are the subject of the conclusion and part of the bone of contention. So, given GAIE, living bodies do not qualify as counterexamples. The said premise thus becomes acceptable and GAIE is useful for that.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHowever, a physicalist may offer the following counterargument: All physical states are caused by physical causal conditions; all bodily states are physical states; hence all bodily states are caused by physical causal conditions. This counterargument is designed to forestall the dualist claim that bodily states like redness of the face can be caused by non-physical states like anger. But whether the conclusion is acceptable depends on whether the general premise that all physical states are caused by physical causal conditions is acceptable. This premise is supported by examples like the colour of a mango changed by the temperature which is acceptable to both the dualist and the physicalist. The dualist may offer bodily states like redness of the face or the clenching of fists caused by anger (which in the dualist view is a non-physical state) as counterexamples. But a physicalist may claim that anger is a bodily state and reject all such counterexamples. So, given GAIE, the said premise becomes acceptable and thus GAIE can be useful for a physicalist as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccordingly, a philosophical dispute cannot be settled by GAIE alone. But other considerations can be brought in on a case-by-case basis to tilt the balance on one side. If confronted by the above counter-argument, the dualist may try to show that the counter-argument is not an equal match to the dualist argument. If the counterargument were an equal match to the dualist argument, the result would be a stalemate which would frustrate the dualist’s purpose. So a dualist may try to weaken the counter-argument. One possible objection is that the conclusion that all bodily states are caused by physical causal conditions is acceptable to a dualist. The latter too accepts that for all bodily states physical causal conditions are necessary. The disagreement is over whether all the causal conditions of bodily states are exclusively physical. So the physicalist needs to show that all bodily states are caused by only physical causal conditions. For this to follow logically the first premise in the counter argument should be reformulated as that all physical states are caused by only physical causal conditions. Now the premise states the usual closure assumption of a physicalist.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA dualist may challenge the reformulated premise by suggesting that there is a divine being which is non-physical and conscious and a causal condition of all non-eternal things. If this is so, it is no longer true that physical states are caused by only physical causal conditions. Of course, a physicalist is likely to object to the suggestion that God exists. Proving the existence of God is also extremely controversial. (Proof is discussed in a later chapter.) Still, the suggestion shows that the physicalist assumption that physical states have only physical causal conditions is open t challenge and needs to be argued for and not merely taken for granted.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA physicalist may retort that if a dualist throws in God to challenge the reformulated premise a physicalist may also suppose for the sake of argument that everything is conscious. Then the dualist would be robbed of supporting examples for his premise that all coloured things are unconscious. The dualist has offered examples like bricks and stones to support the induction. But if bricks and so on are conscious, no undisputable examples can be found.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSuch a retort, however, does not really help a physicalist. The latter is committed to the position that there are physical things and that at least some of them are unconscious. To suppose that even bricks and stones are conscious contradicts the physicalist thesis. This invites the ground of defeat called pratijna-virodha or contradicts the thesis. But the supposition of the existence of God is not inconsistent with the dualist position. So by throwing in that suggestion, the dualist is not guilty of contradicting his thesis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides the suggestion of the existence of God, the dualist may argue that space and time are among the causal conditions of all physical states. But if space and time are infinite and continuous quantities and lack any specific quale that is externally perceptible, neither space nor time is physical in the usual Nyaya sense (explained in the first chapter) that all that is physical possesses an externally perceptible specific quale. Accordingly, the physicalist assumption that physical states have only physical causal conditions is questionable on that ground.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA physicalist may disagree and argue either that space and time are not causal conditions or argue that they are physical. But such claims are controversial and may be challenged by the dualist. Until some progress is made in resolving the debate over the nature of space and time and the concept of the physical, the dualist remains entitled to point out that the assumption that physical states have only physical causal conditions is questionable. This weakens the counterargument and prevents it from being an equal match to the dualist argument.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven in the unlikely scenario that a physicalist is able to quash the objections from the suggestions that God or space or time are non-physical causal conditions of physical states, it is unclear how a physicalist can justify the claim that nothing non-physical is or can be a causal condition of something physical. This negation is contained in the assumption that physical states have only physical causal conditions. Until the negation is justified, the counterargument cannot be an equal match to the dualist argument. Thus not GAIE alone but GAIE combined with other suitable arguments and methods can help to tilt the balance in favour of the dualist. GAIE is an important methodological principle and may be used to build the case for a wide range of philosophical theories. Still, a Nyaya dualist is able to take full advantage of it primarily because the Nyaya is a fully developed philosophical system. It is the greatness of that system that speaks volumes for Nyaya dualism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe other logical principle alluded to above may be called the flaw of uniqueness. This implies that a unique property of an inferential subject (paksa) is logically (from the viewpoint of observational co-relation) inadequate (the issue is not one of merely formal validity) to prove that something else is true or false about that subject. Recent physicalists and functionalists have argued that although no other physical states are subject to privileged access the brain states are so because of their greater and unique complexity. We have pointed out that, irrespective of whether brain states are uniquely more complex than any other physical states, this argument may have a flawed inductive structure. There is room for deep disagreement over these logical principles (which go beyond the controversy over dualism) and this, we hope, will mean an invitation to all concerned to think.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAcknowledgements\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI happily acknowledge my debt to the anonymous readers appointed by the publisher for valuable comments. I am also grateful to John Kearns, Michael Ferejohn, Owen Flanagan, William Lycan, Jay Rosenberg, Adam Constaberas, Tushar Sarkar, Sukharanjan Saha and Jay Garfield for reading parts of the manuscript and giving useful suggestions. My homage goes to my teachers of Indian philosophy: the late Pt. Madhusudana Nyayacharya, late Pt. Pancanana Sastri, late Pt. Narmada Tarkatirtha, Pt. Visvabandhu Tarkatirtha, late Gopinath Bhattacharya, Narayana Chandra Goswami and Ashok Kumar Gangopadhyaya. I thank Sukanya (daughter) and most of all Chandana (wife) for drawing attention to unclarities and offering sympathetic criticisms. I also thank Nancy Ellegate, Diane Ganeles, Nancy Farrell, and the anonymous copyeditor of Suny Press for help with the publication of this work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003ePsychophysical dualism is the theory that mind and matter are ontologically different and are not reducible to each other. Such a theorist may hold that both material and mental entities are there all the time. Or such a theorist may hold that either material or mental entities come first. In the currently popular scientific picture of the origin of the solar system, our mother Earth was separated from the Sun in the distant past and was then devoid of all life and consciousness, for it was too hot and lacked the atmosphere required for the origin and sustenance of life. Gradually the Earth cooled down over millions of years and life evolved slowly from the humblest beginnings to the most complex found today in the form of human beings. This scientific account is compatible with dualism and, in particular, with the Nyaya-Vaisesika dualism that is the subject of our study, The Nyaya-Vaisesika holds that a living body is a necessary condition for the origin of conscious states. It follows therefrom that no conscious states can exist if there are no living bodies. It is worth noting that the Biblical and the Koranic accounts of genesis speak of relatively short periods of time spanning over several thousand years, which is at odds with the scientific estimate. But the Hindu accounts of genesis with which the Nyaya-Vaisesika is familiar, usually speak of vast expanses of time to estimate the periods of creation (srsti). They also usually speak of states of dissolution (pralaya) when there is water and other kinds of matter but no animals or plants (and no conscious states belonging to any animals or plants). Since the Nyaya-Vaisesika dualism fits such Hindu accounts of genesis that are not at odds with the current scientific account, the former is also not at odds with the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor a study of this dualism, we begin with a brief outline of Nyaya-Vaisesika philosophy. According to the standard view (there are other views having a smaller following within the Nyaya-Vaisesika tradition), there are seven kinds of reals called substance (dravya), qualia (guna), action (karma), universal (samanya), ultimate individuater (visesa), inherence (samavaya), and negative entities (abhava). A substance is a substratum (asraya) of qualia and actions in the sense that it is something in which there cannot be any absolute absence (atyantabhava) of the latter. A substance is a continuant and different from its qualia and actions: it may remain the same even when its qualia or actions change. For example, a mango as a substance may remain the same even when its colour (a quale) has changed from green to yellow or even when it starts to roll down (a kind of action) after being stationary before. Qualia and actions are often perceptible and if so, the substance to which they belong may also be perceptible. This differs from Locke’s view that a substance is imperceptible. That is, in the Nyaya view, not only the yellow or green colour of the mango but also the mango is perceived. However, it may be noted that though, in the Nyaya view, a substance may be perceptible if its qualia or actions are perceptible, it is not always so. For example, in the view of many Nyaya philosophers, the self (atman) is an imperceptible substance though it possesses perceptible qualia like cognition or desire.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Nyaya admits five kinds of a physical substances called earth, water, fire, air, and akasa (the substratum of sound). These are physical (bhautika) substances in the sense that each possesses a specific quale that is externally perceivable (e.g., earth has smell). Of these, the first four are ultimately atomic (anu) and the last is non-atomic and pervasive (vibhu). The self is a spiritual (cetana) substance radically different from all of them, for it alone is the substratum of consciousness and lacks any externally perceivable features. Further, the self is both beginningless and endless. We shall later discuss the reasons for these views. But it may be noted that the admission of eternal, spiritual substances is not ruled out by the current scientific account of the origin of the species or of the planetary system. The scientific picture is not concerned with anything that is nonphysical or spiritual, does not, either endorse or oppose it and is not interested in whether such entities, if they exist, are eternal or not. As already said, a dualist who holds that conscious states (which are ephemeral) do not exist except when there are living bodies does not contradict the scientific view.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere is also no inconsistency in holding that although the self is a spiritual substance, it can exist devoid of all consciousness. While the qualia depend on the substance, the reverse is not true (in the view of Nyaya and many other pro-substance philosophers). Accordingly, although the conscious states are qualia and need the self as their support, the self can exist without them. Further, the radical difference between the self and the physical substances is not wiped out when the self is devoid of consciousness. It still remains true, as the Nyaya would argue, that there is the absolute absence of consciousness in the physical substances but not in the self.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides the self and the five physical substances, Nyaya also admits three other kinds of substances. The first two of these are space (dik) and time, each of which is one, infinite, and continuous. These two do not possess any externally perceivable specific quale. So they are not ‘physical’ insofar as being physical is to be understood in terms of having some externally perceivable specific quale. They are both imperceptible. They are nevertheless inferred as two of the common (sadharana) causal conditions without which nothing non-eternal can come into being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe last remaining kind of substance is the inner sense (manas). The inner sense is imperceptible but is inferred to account for the direct awareness of internal states like pleasure. It is also inferred to account for the fact that there are occasions when although two or more perceptions could arise at the same time only one does. The inner sense is an indispensable instrument (karana) just as an external sense organ like the eye is an indispensable instrument. Accordingly, the inner sense is not the cognizer or the thinker that provides the ground of our personal identity. It is not the owner of the internal states; the latter belongs only to the self. The inner sense too is not a ‘physical’ substance in the traditional Nyaya-Vaisesika sense, for it too lacks any externally perceivable specific quale.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough space, time, and the inner sense are not physical, they are not spiritual either, for there is an absolute absence of consciousness in them. This is why the self radically differs from these as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eQualia are features of a substance that do not primarily generate motion and are as particular as the substances to which they belong. Examples are colour, smell, and the like. In the Nyaya view the particular red colour of a particular mango is causally dependent on and inheres in that mango and cannot belong to anything else. Thus guna is always a particular thought it instantiates universals. For example, the particular red colour of a certain mango is an instance of the universal redness that is the common property of all particular red colours. The universal redness (raktatva) is ontologically different from particular red colours (rakta-rupa-vyakti) that too are ontologically different from the substances. Since gunas are non-repeatable features, we call them (for the lack of anything better) qualia (without implying that they are always mental) and not qualities or properties as they are sometimes called, for qualities or properties are repeatable features. Thus qualia are quality particulars and not quality universals. Among the qualia are cognition, desire, and so on, regarded as qualia of the self. These will be studied in chapters 3 and 4.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eActions are features of a substance that primarily generate motion (resulting in conjunction with or disjunction from other substances). Like qualia, they are as particular as the substances to which they belong and for the same reason. That is, an action is causally dependent on and inheres in the particular substance to which it belongs and, therefore, cannot belong to any other substance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAll substances, qualia, and actions are particulars. But they possess recurrent properties that are shared by other substances, qualia, or actions. These recurrent properties shared by many particulars are the universals. Examples are cowness and greenness. Universals are not mere concepts or names. They are objective, independent of the particulars that share them and are, in fact, changeless and eternal. But unlike Platonic Ideas they are not in some sense transcendent exemplars that can only be grasped by reason and that particulars can only approximate. In the Nyaya view the particulars are as real as the universals themselves. The latter is present in the former and (if the particular loci are perceptible) are perceptible as well. For example, cowness is perceptible as are individual cows and redness is perceptible as are particular red colors.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSometimes two particulars cannot be found to be different in any recognizable way although they have already been accepted to be different on substantial grounds. Such may be the case with two atoms that may be indiscernible in every respect but that is known to be different on the very grounds that prove their existence. In these cases, ultimate individuators (visesa) are inferred to keep the eternal substances concerned distinct (the reasoning involves an application of Leibniz’s law of identity of indiscernibles).\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eUnderstanding Nyaya-Vaisesika Dualism\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eCognition\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eOther Internal States\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eThe Existence and Permanence of the Self\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eThe Self as a Substance\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eThe Self and the External Sense Organs\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eThe Self and the Inner Sense\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eThe Self and the Body\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003eMiscellaneous Arguments\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eA Nyaya Causal Proof of the Existence of God\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eThe Samkhya View and the Nyaya Critique\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eThe Advaita View and the Nyaya Critique\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix:\u003c\/td\u003e\n\u003ctd\u003eAn Annotated Translation of Atmatattvaviveka\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSelected Bibliography\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Kisor Kumar Chakrabarti","offers":[{"title":"Paperback","offer_id":42923339743370,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":42923339776138,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CLASSICALINDIANPHILOSOPHYOFMIND.jpg?v=1660386659"},{"product_id":"classical-samkhya-an-interpretation-of-its-history-and-meaning","title":"Classical Samkhya","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe tradition of Samkhya is one of the oldest and most influential in the intellectual history of India. The fundamental notions of Samkhya namely prakrti, purusa, buddhi, ahamkara, manas and the three gunas provided the conceptual framework in which much of Indian philosophizing occurred and the classical formulations of Yoga and Vedanta together with many traditions of Buddhist philosophy and meditation developed vis-a-vis the intellectual perspective of the Samkhya. Similarly, on a general cultural level, the influence of Samkhya was profound and important over many centuries in such areas as law, medicine, ancient science and mathematics, logic, mythology, cosmology and ritual. This study traces the history of the Samkhya not only in the Indian intellectual tradition but also in the traditions of historical criticism. The book also offers a new interpretation of the philosophical significance of the Samkhya, with special reference to the classical interpretation of the interaction of prakrti and purusa. In this edition, the author has also included a Chart of the Twenty-five Basic Principles of the Samkhya, a Glossary of Samkhya Terminology, an additional Appendix which surveys recent scholarly work in the area of Samkhya together with a discussion of Samkhya in the Puranas and a revised Bibliography.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author \u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGerald James Larson is Rabindranath Tagore Prof. of Indian Cultures and Civilizations, and Director of the India Studies Program at Indiana University, Bloomington, USA. Prof. Larson s area of specialization is South Asia philosophy and religion. He is the author of numerous books and articles on Indian thought. His most recent book is India s Agony Over Religion (State University of New York Press, 1995, and Oxford University Press, Delhi 1977)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e\u003cu\u003eExcerpts from reviews:\u003c\/u\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term \"Classical Samkhya\" refers to the Samkhya doctrine as expounded in the \"Samkhyakarika\" of Isvarakrsna, together with the commentaries thereon. The author's own interpretation of the Karika's is given in a separate chapter. The original text of Samkhyakarika in Roman script together with a nice translation is given in an appendix. A glossary of technical terms,  chronological chart, bibliography and index make the work a highly useful one both to the Western and Eastern students of philosophy and research scholars as well to whom in particular this will serve as a guide for further studies.\u003c\/p\u003e\n\u003cp align=\"right\" style=\"text-align: right;\"\u003eB. Kutumba Rao\u003cbr\u003eTriveni, July-September, 1984\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGerald Larson has here attempted to reconstruct and reinterpret the history and meaning of classical Samkhya. the special contribution of the book consists in showing Samkhya as a system of religious thought which seeks to understand the world and man's place in the world from the perspective of the fact of consciousness. The author rightly argues that the dualism between consciousness and the world is fundamental. A useful inclusion in this edition of the book is the glossary of Samkhya terminology. The work is a useful addition to the growing literature on Indian thought in general and on systems other than Vedanta in particular.\u003c\/p\u003e\n\u003cp align=\"right\" style=\"text-align: right;\"\u003eThe Weekly-Madras,\u003cbr\u003eOctober 28, 1979\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eContents:\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePreface to the Second Edition\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePreface\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbbreviation \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003eCHAPTER\u003cbr\u003e     \u003cstrong\u003eIntroduction\u003c\/strong\u003e \u003c\/p\u003e\n\u003cp align=\"center\" style=\"text-align: left;\"\u003eI. A Critical Review of the History of Interpretations of the Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e     Brief Exposition of the Principles of Classical Samkhya\u003cbr\u003e     Critical Review of Interpretations\u003cbr\u003e     Richard Garbe\u003cbr\u003e     Joseph Dahlmann\u003cbr\u003e     Paul Oltramare\u003cbr\u003e     Hermann Oldenberg\u003cbr\u003e     A.B. Keith\u003cbr\u003e     Franklin Edgerton\u003cbr\u003e     Surendranath Dasgupta\u003cbr\u003e     E.H. Johnston\u003cbr\u003e     Erich Frauwallner\u003cbr\u003e     J.A.B. van Buitenen\u003cbr\u003e     J.W. Hauer\u003cbr\u003e     Mircea Eliade\u003cbr\u003e     Debiprasad Chattopadhyaya\u003cbr\u003e     K.C. Bhattacharya\u003cbr\u003e     Other Contributions\u003cbr\u003e     Conclusions\u003c\/p\u003e\n\u003cp align=\"center\" style=\"text-align: left;\"\u003eII. An Interpretation of the Historical Development of Classical Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e     Ancient Speculations\u003cbr\u003e     Proto-Samkhya Speculations\u003cbr\u003e     Classical Samkhya\u003cbr\u003e     Renaissance or Later Samkhya\u003c\/p\u003e\n\u003cp align=\"center\" style=\"text-align: left;\"\u003eIII. An Interpretation of the Meaning of Classical Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e     The Means of Knowledge\u003cbr\u003e     prakrti, gunas and satkaryavada\u003cbr\u003e     purusa\u003cbr\u003e     Association and Interaction of prakrti and purusa\u003cbr\u003e     Emergence and Functioning of the tatt\u003cbr\u003e     Discrimination and Release\u003cbr\u003e     Conclusions and Final Evaluation\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEpilogue: Sankara's Criticism of Samkhya and the Samkhya Response\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA Chart of the Twenty-five Principles of Classical Samkhya\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGlossary\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAppendix A. Chronological Chart\u003cbr\u003eAppendix B. The Samkhyakarika of Isvarakrsna\u003cbr\u003eAppendix C. A Modern Tradition of Samkhyayoga\u003cbr\u003eAppendix D. Additional Materials for the Study of the History and Meaning of Classical Samkhya since the First Edition\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBibliography\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndex\u003c\/p\u003e","brand":"Gerald James Larson","offers":[{"title":"Paperback","offer_id":41511488618634,"sku":"","price":475.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41511488651402,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9788120805033_2048x2048_6b65427c-1bda-4f9d-a27f-84636e435e9b.jpg?v=1658139568"},{"product_id":"the-hindu-vision","title":"The Hindu Vision","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan\u003eThis is a discerning and lucid articulation of Hindu belief and practice. Professor Rambachan combines insight born out of his own devotion with mastery of relevant texts and traditions to create a gem of a book. He describes worship in its familial and temple contexts, holding before the reader the aim of worship as unbroken awareness of God in all of life. This awareness intensifies and expands the religious and moral meaning of life, death, and human action, Dharma, moksa and rebirth, and other classical Hindu teachings, are set forth with an elegance of style and economy of words. Rambachan is especially attentive to common misunderstandings of Hindu teachings. He shows how Hinduism avoids determinism, encourages freedom from ignorance and a joyful celebration of life, and issues forth in compassionate concern for others. The final chapter, 'A Hindu Looks at Jesus' will be of special value for Hindu-Christian dialogue. It is difficult to imagine a more accessible, concise and helpful introduction to the profound themes of Hinduism.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eANANTANAND RAMBACHAN is an Associate Professor of Religion at St. Olaf College in Minnesota. A native of Trinidad and Tobago, Dr Rambachan earned his PhD at the University of Leeds in the United Kingdom. He was awarded Trinidad's second-highest national honour, the Chaconia Gold Medal, for public service in 1987.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring the years 1983-86, I was invited, on various occasions, by the British Broadcasting Corporation to record a series of talks on Hinduism. These lectures were transmitted around the world on the radio series entitled, \"Reflections\". Twenty-one talks, each just under five minutes in length, were diverse and included discussions of Hindu worship, the goal of Hindu life, a Hindu view of Jesus, death and dying in Hinduism, and the spirituality of action in the Bhagavadgita.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSeveral friends have prompted me to make these talks available in book form, and it is with their encouragement these are offered here. Amendments have been made to the lectures for the purpose of publication, but I have attempted to preserve the conversational tone with which they were originally delivered. Speaking about Hinduism requires selectivity and generalization and the material presented here reflects the deep influence of the Vedanta, and particularly the Advaita, tradition on my understanding of Hinduism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am deeply grateful to Pauline Webb of the British Broadcasting Corporation who invited me to deliver these lectures and who patiently taught me my first lessons in radio broadcasting. I am thankful to Dr. Jon Moline, the Dean of Saint Olaf College, who generously supported the preparation of this manuscript and Brett Rabe and Craig Rice who undertook the typing and formatting. I am indebted to my wife, Geeta, who assisted in various ways with the original broadcasts and who has been a source of encouragement and valuable suggestions. Finally, I wish to record my appreciation to the many BBC listeners who responded with questions and letters of encouragement.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003eWorship in Hinduism\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eThe Fullness of Life in Hinduism\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eUnderstanding Death and Dying in Hinduism\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eThe Spirituality of Action in the Bhagavadgita\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eA Hindu Looks at Jesus\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Anantanand Rambachan","offers":[{"title":"Paperback","offer_id":41544785920138,"sku":"","price":125.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/61_600x_3b3a12bd-0af2-4ca8-b773-030d102114d4.jpg?v=1658742727"},{"product_id":"the-nasiketa-story-nasiketopakhyana","title":"The Nasiketa Story","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThis book is the first critical edition of a comprehensive Sanskrit version of the Nasiketa myth, with a full translation into English. The text is composed of several manuscripts belonging to the same branch of story development and is compared to the printed Sanskrit versions and to some others, still in manuscript form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe introduction presents a short analysis of the religious-philosophic ideas conveyed by the Naciketa story throughout the generations, based on the author's PhD dissertation. It divides the Naciketa story corpus into three patterns and leaves extensive scope for further research-literary, religious, philosophic, etc.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eAmos Nevo\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ewas born in Israel and is living in Jerusalem. He graduated from the Hebrew University of Jerusalem in Middle Eastern Studies and in Philosophy of Education. He served for 30 years as a supervisor at the Israeli Ministry of Education both in the Arab and Hebrew sectors. His main field of interest is\u003cspan\u003e Advaita Vedanta\u003c\/span\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis first encounter with the Naciketa story was in the early 1960s at the Hebrew University and later on he wrote a thesis about the educational implications of Kathopanisad. His Ph.D. dissertation is about the Naciketa Story on which he also wrote a few articles.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is the outcome of my long-term relationship with Naciketas. I first encountered Naciketas in the early 1960s in Dr. T. Gelblum’s course about Kathopanisad at the Hebrew University of Jerusalem. I was so intrigued by his story that over the next 30 years, I repeatedly returned to it. In 1994 I decided to write a thesis about the educational implications of Kathopanisad and then a PhD dissertation on Naciketas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNeciketas is the human hero of the Kathopanisad story. The narrative serves as the framework for presenting a new philosophic message the idea of Moksa liberation achieved by spiritual efforts by knowledge Naciketas is a very attractive young boy. Seized with a sudden enigmatic spirit of faith Sraddha confronts his father trying to save him from the disastrous results of what he considers an erroneous sacrifice. When his father curses him to death he obediently goes to meet Yama the lord of death. Naciketas is easily sympathized with conceived as the innocent victim of his father’s excessive rage. He is attractive also because of his strong personality as a young child he resists Yama’s temptations relinquishing the world’s most desirable pleasure for the sake of spiritual knowledge a model for any seeker of absolute truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNeciketas's character has undergone many changes in the various versions of the story and so had my attitude towards him. While examining all aspects of Neciketa's behaviour in the different scriptures my initial fascination and attraction to the poor heroic child has become a more balanced attitude. In the later versions, Neciketas is no more a seeker of spiritual truth but rather the representative of\u003cspan\u003e Dharma \u003c\/span\u003ereporting his experiences in Yama’s realm. Moreover in Varadha Purana and even more so in Nasiketopakhyana Neciketa's conduct towards his father is portrayed in a way that may arouse doubt as to his total innocence in the curse scene. Nevertheless, the story remains fantastic and fascinating attractive to Hindus and non-Hindus alike to modern scholars and artists as well as to common people.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis presentation of the Nasiketopakhyana is the first academic work dealing comprehensively with all the Sanskrit versions of the Neciketas\/Nasiketa story and the first translation into English of a critically edited text based on several manuscripts and printed versions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"60%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction: The Story Features and Themes\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1\u003c\/td\u003e\n\u003ctd\u003eUddalaka’s Anxiety\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2\u003c\/td\u003e\n\u003ctd\u003eCandravati’s Entrance into the forest\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3\u003c\/td\u003e\n\u003ctd\u003eThe Father and Son Meeting\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4\u003c\/td\u003e\n\u003ctd\u003eCandravati’s Marriage\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5\u003c\/td\u003e\n\u003ctd\u003eSeeing Dharmaraja\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6\u003c\/td\u003e\n\u003ctd\u003eFather and Son Dialogue\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7\u003c\/td\u003e\n\u003ctd\u003eHell\u003c\/td\u003e\n\u003ctd\u003e110\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8\u003c\/td\u003e\n\u003ctd\u003eForms of Sin\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9\u003c\/td\u003e\n\u003ctd\u003eThe Destruction of Evil Souls\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10\u003c\/td\u003e\n\u003ctd\u003eThe Beautiful Story\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 11\u003c\/td\u003e\n\u003ctd\u003eThe Punishers\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 12\u003c\/td\u003e\n\u003ctd\u003eKala and the demons\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 13\u003c\/td\u003e\n\u003ctd\u003eThe Forms of Dharma\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 14\u003c\/td\u003e\n\u003ctd\u003eDharma Behavior\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 15\u003c\/td\u003e\n\u003ctd\u003eThe water offering ceremony of the dead person\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 16\u003c\/td\u003e\n\u003ctd\u003eThe Dimensions of the Road\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 17\u003c\/td\u003e\n\u003ctd\u003eThe Yama Narada Dialogue\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 18\u003c\/td\u003e\n\u003ctd\u003eThe Holy Examination of Dharma\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix I\u003c\/td\u003e\n\u003ctd\u003eAdditional verses\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix II\u003c\/td\u003e\n\u003ctd\u003eThe Nasiketa Story Manuscripts\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix III\u003c\/td\u003e\n\u003ctd\u003eMethodological Notes\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix IV\u003c\/td\u003e\n\u003ctd\u003eScheme of Transliteration\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReferences\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"Amos Nevo","offers":[{"title":"Hardbound","offer_id":41550976876682,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NASIKETASTORY.jpg?v=1660391255"},{"product_id":"on-the-meaning-of-the-mahabharata-v-k-sukthankar","title":"On The Meaning of the Mahabharata","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e It was in 1942 that the late Dr V.S. Sukthankar was engaged to deliver four lectures on the 'Meaning of the Mahabharata' under the auspices of the University of Bombay. However, the fourth and last lecture was not delivered on account of his sad sudden demise on the morning of the day fixed for it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Manuscript (Ms.) of these lectures-a veritable treasure to cherish had remained lost to the world of scholars for a long period of fifteen years. It bore the title \"Four Lectures on the Meaning of the Mahabharata.\" This rather heavy-looking title has been abridged here in publication into the substantial title \"On the Meaning of the Mahabharata.\" In a great many places, sentences or paragraphs have been placed in rectangular brackets in pencil. This bracketed material has been retained in the body of this book. Secondly, an alternative word or phrase is occasionally found written with a pencil in the margin along with an underscoring of the relevant word or words in the text. It is thought advisable to retain the text of the script as it stands, leaving such marginal alternatives alone. However, there is one exception: Dr Sukthankar had rewritten in pencil almost a whole para at the end of the third lecture. This pencil script is incorporated into the body of the book. A facsimile of this page is reproduced as the frontispiece. An English rendering of the German quotation from GOLDENBERG is given in an Appendix for the convenience of the general reader. In Index, I Sanskrit quotations are printed in Devanagari for the benefit of those not quite conversant with the transliteration.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eVISHNU SITARAM SUKTHANKAR (4 May 1887-21 January 1943) was an eminent Indologist and a scholar of Sanskrit. He was educated at the Maratha High School and later at St. Xavier's College in Bombay. After passing his Intermediate Examination, he left for England and studied mathematics during the years 1903-1906 at St. John's College, Cambridge. Meanwhile, his interests had turned to Indology. After passing his Mathematical Tripos, he came to Berlin in 1911 and completed his doctorate in 1914 from Humboldt University under the supervision of Heinrich Llders. The subject of his thesis was the grammar of Sakatayana, together with the commentary of Yaksavarman.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAfter his return to India, he held the post of Assistant Superintendent of the Western Circle in the Archaeological Survey of India during the years 1915-1919. In 1925, he assumed the General Editorship of the Critical Edition of the Mahabharata at the Bhandarkar Oriental Research Institute in Pune. After years of tireless labour, this was edited on the basis of his framework by a legion of scholars at the Bhandarkar Institute during his tenure and after his death as the publication of the entire Critical Edition could be completed only in 1966. His other publications are Vasavadatta: A translation of an anonymous Sanskrit drama \"Svapanavasavadatta' attributed to Bhasa. Oxford University Press (1923) and The Adiparvan: for the first time critically edited by Vishnu S. Sukthankar. Poona: Bhandarkar Oriental Research Institute (1933).\u003c\/p\u003e","brand":"V. S. Sukthankar","offers":[{"title":"Hardbound","offer_id":41551002534026,"sku":"","price":475.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ONTHEMEANINGOFTHEMAHABHARATA.jpg?v=1660388867"},{"product_id":"vedic-concept-of-dharma","title":"Vedic Concept of Dharma","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThis book is an English translation of the original Odia work, titled Vaidika Dharma-Cetana, Eka Darsanika Vicara by Professor Misra a Senior Fellow of the Indian Council of Philosophical Research. It resulted from Professor Misra's reading of the Vedas in the original. This English translation brings to us one of the rare treatments of the Vedas, where it is presented purely as a discourse of knowledge (as the word 'Veda' ought to imply). The translator hopes to open this discourse to a global audience of students and scholars of the Vedas, beginning with the first question that the Vedic sages tried to tackle, which is the question of the distinctive nature and methods of knowledge. This book draws upon the universal ideas of the Vedic sages, applicable in any part of the universe, and to the whole of human society. As their truths are independent of any individual's perception but are in accordance with the nature of perception itself, Vedic mantras are called person-neutral. The Vedas do not recognize any individual's primacy. No one, neither God, nor Creator, nor a great person deputed by Him, has pronounced the Vedas.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJagannath Dash (b. October 1, 1937) is one of the inspired students of Professor Dr. Ganeswar Misra. He graduated with a University Gold Medal in 1961 and earned his Master of Arts in Philosophy. After a short stint as a Lecturer at the Postgraduate Department of Philosophy, Utkal University, Mr Dash joined the State Bank of India in 1961. Since his retirement from banking service in 1997, Mr Dash has been preoccupied with his scholarly work, furthering the analytic tradition in the study of Indian philosophy (Advaita Vedanta). In 2016, he was awarded the Nilamani Smrti Sammana by Kedarnath Gabesana Pratisthan, Bhubaneswar, Odisha, for his contributions to Indian philosophy and literature.\u003c\/p\u003e","brand":"Jagannath Dash","offers":[{"title":"Default Title","offer_id":41556561657994,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/71XBDO4ICDL.jpg?v=1658907951"},{"product_id":"wisdom-of-the-ancient-seers-mantras-of-the-rig-veda-david-frawley","title":"Wisdom of the Ancient Seers","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Rig Veda is perhaps the oldest book in the world, dating back to the dawn of history. It is the fountainhead of the spiritual traditions of India and the oldest text in any Indo-European language. It is a compendium of wisdom, poetry, mythology, riddles, and above all yogic and meditational insights which are relevant for all who wish to understand the deeper spiritual impulses behind human civilization. This is the first translation of the Rig Veda available in the West by an author trained in the Vedic spiritual and yogic traditions. As such the book unlocks many of the mystical and esoteric keys to the Vedas not previously noted.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout The Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDavid Frawley (Vamadeva Shastri) is one of the few Westerners recognized in India as a Vedacharya or teacher of ancient Vedic wisdom. He is the author of numerous books and articles on Vedic Topics including Ayurveda, Vedic Astrology, Vedanta, Hinduism, Yoga, and Tantra, as well as translations and interpretations from the Vedas. Dr Frawley has been given many awards for his work in India including the Veda Vyasa Award by the International Institute of India Studies. He is a Jyotish Kovid through the Indian Council of Astrological Sciences, and is also the President of the American Council of Vedic Astrology, the American offshoot of the Indian council; He has a Doctorês degree in Chinese Medicine and has also been certified as an expert through the University of Poona for his knowledge of Yoga and Ayurveda. He is presently the Director of the American Institute of Vedic Studies.\u003c\/p\u003e","brand":"David Frawley","offers":[{"title":"Paperback","offer_id":41556673200266,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41556673233034,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/WISDOMOFTHEANCIENTSEERS.jpg?v=1658909402"},{"product_id":"a-history-of-indian-logic-ancient-mediaeval-and-modern-schools","title":"A History of Indian Logic","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eMy objective; in this volume, is to write the history of what is called Nyaya, one of the six schools into which orthodox philosophy in India is divided. The word 'Logic', although it is in common parlance held synonymous with Indian Nyaya, is not exactly identical to it. Logic covers some of the subjects of Nyaya as well as Vasesika and is not co-extensive with either.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author has in this work clearly marked the principal stages of Indian logic in the vast period of about two thousand years beginning from 640 and has traced how from Anviksiki the science of debate Indian logic developed into the science of knowledge Pramanasastra and then into the science of dialectics Prakarana of Tarkasastra.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe treatment of the subject is both historical and critical. The author has traced some Greek influences on Indian logic. For instance, he has shown how the five-membered syllogism of Aristotle found its way through Alexandria Syria and other countries into Taxila and got amalgamated with the Nyaya doctrine of inference.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book is one of the pioneering works on the subject. It has drawn on original sources exhaustively. Besides the preface introduction, foreword and table of contents, the work contains several appendices and indexes.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt pleased His Excellency the Earl of Ronaldshay, G.C.I.E., the Governor of Bengal, to utter these memorable words while presiding at the Convocation of the Calcutta University in the year 1918:- “That an Indian student should pass through a course of philosophy at an Indian University without ever hearing mention of, shall I say, Sankara, the thinker who, perhaps, his carried idealism further than any other thinker of any other age or country, or of the subtleties of the Nyaya system which has been handed down through immemorial ages and is to-day the pride and glory of the tools of Navadvipa, does, indeed, appear to me to be a profound anomaly.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWords like these coming from one who is himself a keen and ardent student of Indian Philosophy and a scrupulous and sympathetic ruler, came upon me, who have the good fortune to belong to Navadvipa, “with double sway” and supplied the inspiration which sustained me in this my humble attempt to present a history of Indian Logic or Nyaya Darsana before the English-knowing public.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt was my revered preceptors Mahamahopadhyaya Mahesh Chandra Nyayaratna, C. I.E., Principal, Sanskrit-College, Calcutta, and Mahamahopadhyaya Jadunath Sarvabhauma of Navadvipa, who (the first by his lecture on Bhasaparicheda and Siddhanta-muktavali, and the second by his lectures on Kusumanjali and Atma-tattva-viveka) first awakened in me an interest in the study of Indian Logic. That was about the year 1892. Subsequently, I read Modern Logic, viz. Tattvacintamani and Sabda-sakti-prakasika under Pandit Bamacharan Nyayacharya and Raghunatha Siromani’s Didhiti under Pandit Jibanath Misra, both of Benares College.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI searched out and studied most of the books and manuscripts on the subject of Hindu Logic to be found in the Sanskrit College library and the Asiatic Society of Bengal and occasionally consulted works supplied by the Deccan College, Poona, and Benares Sanskrit College. I thus put myself in the way of acquiring some acquaintance with Indian Logic and from time to time published several books and articles on Nyaya.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith regard to Jaina Logic, I derived valuable help from my teacher, Sastra-visarada Jainacarya Vijayadharma Suri, Pandit Indravijaya Upedhyaya and occasionally from Pandit Haragovind Seth Nyayatirtha. I gathered Jaina books from various Jaina Societies and Publishing Houses such as those at Benares, Azimganj, Arrah, Bhavnagar, etc. I also used a large number of Jaina manuscripts, of the Asiatic Society of Bengal, Deccan College, Poona, etc., besides those in the possession of the aforesaid Venerable Vijayadharma Suri.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs regards Buddhistic Logic, I could not get much help from Pali sources, because neither in the Buddhistic Scriptures introduced into Ceylon in 254 B.C by Mahendra, son of Asoka, nor in the Buddhistic books recorded in writing in 88 B.C. by Vatta-gamini, is there any trace of a systematic culture of Nyaya. Even during my visit to Ceylon in 1909 (Appendix K), I did not come across in that island any evidence of Nyaya-study. On this subject I have derived materials to some extent from Chinese, but, mostly from Tibetan sources. Professor Kimura occasionally helped me in dealing with Chinese materials. Concerning the Tibetan sources almost all the materials were derived from Bstan-hgyur some volumes whereof were lent to me by the India office through the courtesy of Dr. F. W. Thomas. Through the kindness of Lord Curzon, the then viceroy of India, I was enabled to retain temporarily for my use some other volumes of Bstan-hgyur brought down from Gyantes during the Tibet Mission of 1904. To secure further materials bearing on the subject of Buddhistic Logic I visited Labrang and Pamyangchi monasteries in June 1907 and October 1908, respectively (Appendices I and J), and came across a world of facts for observation and comment. Since the opening of increased intercourse between India and Tibet consequent upon the Tashi Lama’s visit to India in 1905 (of which an account is given in Appendix H), batches of Tibetan traders have been pouring into India and from them, four copies of, Bstan-hgyur have been obtained since 1911, of which one is with me, one in the Asiatic Society, Calcutta, one (a fragmentary copy) in the Sahitya-Parishad Library, and one in the Calcutta University Library.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn regard to the chapters on modern Logic, I occasionally consulted some scholars among whom Mahamahopadhyaya Pramatha Nath Tarkabhusana, Mahamahopadhaya Gurucharan Tarka-darsana-tirtha, Mahamahopadhyaya Lakshman Sastri, Mahamahopadhyaya Vindhyeswari and Pandit Jamini Nath Tarka-vagisa may be gratefully mentioned.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy thanks are due to Hon’ble Mr. W. W. Hornell, Director of Public Instruction, Bengal, who very kindly looked through the first batch of manuscripts and made many suggestions which have stood me in great stead in preparing the volume. I am also grateful to Rev. A. Johnstone, M.A., Principal, C.M.S. College, for having revised manuscripts as well as the proofs of the portion dealing with ancient Logic. Mr. F. J. Monahan, I.C.S., Commissioner, Presidency Division, looked through a few galleys and when he left for England, the work of revision was very kindly undertaken by Dr. W. S. Urquhart, of the Scottish Churches College, to whom I offer me thinks. My special thanks are due to Dr. H Stephen of Calcutta University for the interest and thoroughness with which he examined all the proofs of the present volume. The book however could not have seen the light nor assumed its present form were it not for the help of various kinds received from that Macenas of letters- I mean the Hon’ble Justice Sir Asutosh Mukherji, Sarasvati, whose name is inseparably associated with every form of educational work in Bengali, who has spent the best years of his life in effecting various improvements in the status of the Calcutta University, and who above anything else is the typical man of action-a great Karmayogin-unswerving in his aim and fixity of purpose, selfless in his devotion to work, pursuing it through life regardless of malediction or benediction, praise or blame.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMy object, in this volume, is to write the history of what is called Nyaya, one of the six schools into which orthodox philosophy in India is divided. The word ‘logic,’ although it is in common parlance held synonymous with Indian Nyaya, is not exactly identical to it. Logic covers some of the subjects of Nyaya as well as Vaisesika and is not co-extensive with either.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndian Logic has been differently defined in different ages but the definition generally accepted is the science which ascertains valid knowledge either by means of the six senses or by means of the five members of the syllogism; in other words, perception and inference are the subject matter of Logic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn my anxiety to assign a proper place to Jaina and Buddhistic Logic, which played no inconsiderable part in the development of the science of reasoning in India, I have made a departure from the time-honoured classification of Indian Logic into Ancient and Modern and have added an intermediate stage-thus dividing it into three periods. Ancient (650 B.C.- 100 A.D.), Mediaeval (up to 1200 A.D.) and Modern (from 900 A.D.). The standard texts for each of these periods were Nyaya-Sutra by Aksapada, Pramana-samuccaya by Dignaga and Tattva cintamani by Gangesa Upadhyaya respectively. The wide popularity of these works is evidenced by the large numbers of commentaries that have been written on them, as mentioned below:-\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf all the nations of the world, the Hindus and the Greeks appear to have developed systems of logic to a large extent in- dependently on each other. Hindu Logic in its rudimentary stage can be traced as early as the 6th century before Christ. Greek Logic assumed a definite form in the fourth century B.C. though its germs can be traced a little earlier in the controversies of the Sophists and Socrates. But so far as the five-limbed syllogism of Hindu Logic is concerned the Hindu logician may have been indebted in some way or other to the Greeks. While the syllogism was definitely formulated as a logical doctrine by Aristotle in his Rhetoric, Prior Analytics and Posterior Analytics in the 4th century B.C., the Hindu logician shows but a vague conception of it as late as the 1st century B.C. It is not inconceivable that the knowledge of Aristotle’s logic found its way through Alexandria, Syria and other countries into Taxila (vide Appendix A). This is rightly corroborated by the Hindu tradition that Narada visited Alexandria (Svetadvipa) and became an expert in the handling of the five-limbed syllogism. So simple is the syllogistic structure that it does not seem to require any theory of gradual development to explain its growth. And Aristotle might have conceived the idea of a syllogistic form into which all reasoning could be put as a complete whole.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am inclined, therefore, to think that the syllogism did not actually evolve in Indian Logic out of inference and that the Hindu logician owed the idea of syllogism to the influence of Aristotle (vide Appendix B). To me, it is one of the most important enquiries in the history of Indian Logic to ascertain at what stage the doctrine of inference, which was an indigenous growth, was happily amalgamated with the borrowed art of syllogism into a common structure of logical thought. The Buddhist work Kathavatthu furnishes several logical terms, e.g. upanayana, nigamana, etc., of syllogistic reasoning. But we find not a single instance where these terms have been methodically combined so as to form a syllogism proper. An attempt has been made to discuss the point at issue in Appendix B, and I leave it to the reader to take my views for what they are worth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAncient logic was called Anviksiki, or the science of debate, but with the introduction of a syllogism or proper reasoning, it came to be called Nyaya from the 1st century A.D. The Nyaya-Sasha in its earliest age flourished in Mithila with Gotama but it attained its high development in Prabhasa with Aksapada. The mediaeval logic from the 4th century A.D. was called Pramana Sastra, inasmuch as it dealt with pramana, the means of valid knowledge, i.e. perception and inference. Ujjaini in Malwa and Valabhi in Gujarat were the scenes of activity of the Jaina logicians of the Svetambara sect. The Digambaras flourished principally in Pataliputra and Dravida (including Karnata) about the 8th century A.D. Buddhist logicians flourished in universities such as Kancipura, Nalanda (vide Appendix C), Odantapuri, Sri-dhanya-kataka, Kasmira and Vikramasila (vide Appendix E). In Bengal, Buddhist Logic attained its highest development during the reigns of the kings of the Pal dynasty (vide Appendix D). Modern Logic commenced in the 10th century A.D. and was, in its stage, called Prakarana or the Manual of Logic, but its real life began in the 13th century A.D., since when it has been called Tarka-Sastra or the science of Dialectics. It flourished in the University of Mithile (vide Appendix F) during the 13th, 14th and 15th centuries, and afterwards, that of Nadia (vide Appendix G) became its stronghold from the l6th century onwards.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMahamahopadhyaya Dr. Satischandra Vidyabhushan came from a respectable Brahmana family in Faridpore. He was the third son of the well-known Pandit Pitambar Vidyavagisa and was born on the 30th July, 1870, in the village of Khalkula in Faridpore. Satischandra was an infant four years old when he lost his father. The family was large and yet had no earning member, and the eldest son Biswamber Jyotisarnava who was then only sixteen maintained the family under circumstances of great difficulty.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSatischandra first went to the village school at the early age of five and rapidly made his mark amongst his fellow students. He stood first in the Minor Vernacular Examination from his Division and secured a scholarship which enabled him to proceed to Navadvip and take admission into the Hindu School. He passed the Entrance Examination of Calcutta University in 1888 and obtained a scholarship which helped him to come to Calcutta and take his admission into the City College. In due course, he passed the F.A. Examination and then migrated to Krishnagar College. He took his B.A. degree with Honours in Sanskrit in 1892, and in the following year passed the M.A. Examination in Sanskrit from Calcutta Sanskrit College. Meanwhile, he had distinguished himself at the Sanskrit Examination held by the Vidagdha Janani Sabha of Navadwip and had obtained the title of Vidyabhusana. It may be mentioned here that while still an undergraduate student in the City College he had married in 1889 the youngest daughter of Babu Gangadhar Acharyya, the first Principal of the Midnapore College.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 1893, shortly after Satischandra had passed the M.A. Examination in Sanskrit he settled at Krishnagar as a Professor of Sanskrit, in the local college. Here he had the special opportunity to study Sanskrit Kavya from Mahamahopadhyaya Ajitnath Nyayaratna and Sanskrit Nyaya from Mahamahopadhyaya Jadunath Sarvabhauma, each the recognised authority on his special subject. Some years later his services were lent by the Government of Bengal to the Buddhist Text Society under whose auspices he edited a number of useful Pali Texts and published several original papers which attracted the attention of scholars in Europe and America. About this time he came into contact with Rai Saratchandra Das, Bahadur, C.I .E., the distinguished Tibetan Explorer at whose request his services were again lent by the Government for three years to assist in the preparation of a Tibetan-English Dictionary. He was in Darjeeling for this purpose from 1897-1900 and utilised the opportunity to acquire a thorough mastery of the Tibetan language with the help of the celebrated Lama Funchhog Wangdan of Lhasa, then resident at Darjeeling. In December 1900, Satischandra came to Calcutta as a Professor at the Sanskrit College. At about this period, he acquired a thorough knowledge of Pali from Sramanas of Ceylon and Burma. In November 1901, he appeared a second time at the M.A. Examination of Calcutta University and chose Pali as his special subject. The University authorities were placed in difficulty finding a suitable examiner. Ultimately Mr. C. H. Tawney and Prof. E. B. Cowell who had for many years been connected with the University arranged with Professor T. W. Rhys Davids to conduct the examination. Satischandra achieved high distinction and his attainments were especially praised by the distinguished examiner. In March 1902, he was transferred to the Presidency College as a Professor of Sanskrit. In December 1905, the Tashi Lama came to India in order to visit the places sacred to Buddhists. Satischandra was deputed by the Government to accompany him, to act as Interpreter and to explain to him the histories and customs at the old Buddhist holy places. The Tashi Lama was highly pleased and presented Satischandra with a Khatag (silken upper garment) as a token of high regard. On the 1st of January 1906, the Governor-General bestowed upon him the coveted title of Mahamahopadhyeya. In 1907, on my nomination, Lord Minto, then Chancellor- of Calcutta University appointed him an Ordinary Fellow. At the same time, he became a Fellow of the Asiatic Society of Bengal and Joint, Philological Secretary. In 1908, the University conferred on him the Degree of Doctor of Philosophy and awarded him the Griffith Prize for original research. About this time the question of the Principalship of the Sanskrit College had come under the consideration of the Government of Bengal and the suggestion had been put forward that a European scholar should be appointed. The Lieutenant-Governor felt doubtful as to the advisability of such a step and discussed the matter with me as Vice-Chancellor of the University. I expressed my emphatic disapproval of the course proposed and expressed the opinion that Dr. Satischandra Vidyabhushan would be found admirably qualified for the Principalship if he were offered facilities for -further training. This view prevailed and during 1909 and 1910 Satischandra was placed on deputation. In June 1909, he went to Ceylon and studied for six months with the venerable High Priest Sumangala, Principal of the Vidyodaya College at Colombo.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first six months of the year 1910 he spent at Benares where, under the guidance of Dr. A. Venis, then Principal of the Queen’s College, he studied under Subrahmanya Sastri, Bhagavatacharyya, Sibakumar Sastri, Jibanath Jha and Bamachan Nyayacharyya. After his return to Calcutta from Benares he studied for six months under the guidance of Dr. George Thibaut and acquired a good working knowledge of French and German. On the 1st December 1910, he assumed charge of the Principalship of the Sanskrit College. In 1912 and 1916, he passed with great distinction the Preliminary and Final Examinations in Tibet held by the Government and carried off the sanctioned prizes on both occasions. He also acted as Lecturer on Pali and Tibetan at the University. His fame as a profound scholar of versatile attainments had rapidly spread and he was eagerly sought after in literary conferences. In 1913, he was the first President of the All India Digambar Jain Conference held at Benares. In 1914, he was President of the All India Svetambar Jain Conference held at Jodhpur and of the All India Sanskrit Conference held at Hardwar. In 1916, he was President of the Bengal Literary Conference held at Jessore, and of the District, Literary Conference at Krishnagar. In 1919, he was a Vice-President of the First Oriental Conference held at Poona and President of the section on Pali and Buddhism. During this period he worked strenuously as a scholar, and the value of his contributions to Sanskrit, Pali and Tibetan studies cannot be easily appraised by a single individual. In the University itself he was a leading figure, and from 1912, acted as a Member of the Syndicate. His services were invaluable in reorganising Sanskrit studies of the indigenous Type and his work as Secretary to the Sanskrit Board and the Sanskrit Association founded by the Government will be gratefully remembered by Pandits of the present generation all over this Presidency. There can be little doubt that he overworked himself, and in 1919 the first signs of failing health were indicated by a mild stroke of paralysis. Friends and well-wishers implored him to spare himself, but he was deaf to their entreaties, for as he used to say, it is better to die than to remain invalid. Two other mild attacks followed and the recovery was slow and gradual. At last on the 25th April 1920, he passed away as the result of a sudden attack of apoplexy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe publication of the present volume has a melancholy interest for me. In 1901 I had come across a monograph on “Hindu Logic as Preserved in China and Japan” by Sadajiro Sugiura who had offered it as a dissertation for the Degree of Doctor of Philosophy at the University of Pennsylvania. The work seemed to me of fascinating interest as opening up a new field of investigation full of untold possibilities. I suggested to Satischandra who at the time -was engaged in the study of Tibet that he should undertake to explore the materials available from Tibetan sources. The substance of his first research in this direction was embodied in his thesis on “Mediaeval School of Indian Logic” which brought him the Degree of Doctor of Philosophy and the Griffith Prize. He was however not content with this preliminary survey and continued steadily to collect fresh materials. The present volume was the result. At his request, I read through more than half of the work before it was finally printed off and this made me realise the true value of what he had accomplished. Professor Taraporewala has with loving care seen through the press all that had not been printed when Satischandra passed away.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA list of many varied writings (complete as far as it has been possible to make it) has been compiled by several people and is herewith appended.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003ePortrait of the late MM. Dr. Satischandra Vidyabhusana\u003cbr\u003eAuthor's Preface\u003cbr\u003eIntroduction\u003cbr\u003eForeword by Sir Asutosh Mukerjee\u003cbr\u003eA List of the writings of the late Mahamahopadhyaya Dr. Satis Chandra Vidyabhushan.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003ePART I.\n\u003cp\u003eTHE ANCIENT SCHOOL OF INDIAN LOGIC\u003c\/p\u003e\n\u003cp\u003eSECTION I.\u003c\/p\u003e\n\u003cp\u003eANVIKSIKI - THE SCIENCE OF INQUIRY (650 B.C. - 100 A.D.).\u003c\/p\u003e\n\u003cp\u003eChapter I.\u003cbr\u003eThe Growth of Anviksiki into an Art of Debate.\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col\u003e\n\u003cli\u003eThe Early Literature of India\u003c\/li\u003e\n\u003cli\u003eProblems of the\u003cspan\u003e Vedas\u003c\/span\u003e\n\u003c\/li\u003e\n\u003cli\u003eDevelopment of the conception of soul\u003c\/li\u003e\n\u003cli\u003eAtmavidya, the Science of soul\u003c\/li\u003e\n\u003cli\u003eAnviksiki, which includes a Theory of Reasons\u003c\/li\u003e\n\u003cli\u003eAnviksiki, bifurcates into Philosophy and Logic\u003c\/li\u003e\n\u003cli\u003eAnviksiki in its Philosophical Aspect called Darsana\u003c\/li\u003e\n\u003cli\u003eVarious names for Anviksiki in its Logical Aspect.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter II.\n\u003cp\u003eThe Teachers of Anviksiki (Philosophy and Logic)\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"9\"\u003e\n\u003cli\u003eCarvaka, his Materialistic Doctrine\u003c\/li\u003e\n\u003cli\u003eKapila, his Doctrine of Matter and Soul\u003c\/li\u003e\n\u003cli\u003eDattatreya, his Parable of a Tree\u003c\/li\u003e\n\u003cli\u003ePunarvasu Atreya, his Dissertation on the Senses\u003c\/li\u003e\n\u003cli\u003eSulabha, a Lady Ascetic, her Canons of Speech\u003c\/li\u003e\n\u003cli\u003eAstavakra, a Violent Debater, how he Defeated a Sophist\u003c\/li\u003e\n\u003cli\u003eAstavakra Solves Puzzles\u003c\/li\u003e\n\u003cli\u003eMedhatithi Gautama, the Founder of Anviksiki par excellence.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter III.\n\u003cp\u003eThe Doctrines of Anviksiki\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"16\"\u003e\n\u003cli\u003eA Council of Debate (Parisad)\u003c\/li\u003e\n\u003cli\u003eThe Technical Terms used in the Council of Debate\u003c\/li\u003e\n\u003cli\u003eTantra Yukti, the Terms of Scientific Argument\u003c\/li\u003e\n\u003cli\u003eMedhatithi Gautama's Doctrines as reproduced in the Carakasamhita\n\u003col type=\"i\"\u003e\n\u003cli\u003eKaryabhinirvrtti, the Aggregate of Resources for the Accomplishment of an Action\u003c\/li\u003e\n\u003cli\u003ePariksa the Standard of Examination\u003c\/li\u003e\n\u003cli\u003eSambhasa or vada-vidhi. the Method of Debate\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter IV.\n\u003cp\u003eThe reception accorded to Anviksiki\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"20\"\u003e\n\u003cli\u003eAnviksiki condemned in certain circles\u003c\/li\u003e\n\u003cli\u003eAnviksiki held in high esteem in some quarters\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eSECTION II.\n\u003cp\u003eNYAYA-SASTRA - THE SCIENCE OF TRUE REASONING\u003c\/p\u003e\n\u003cp\u003eChapter I.\u003c\/p\u003e\n\u003cp\u003eThe Growth of Nyayasastra\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"22\"\u003e\n\u003cli\u003eOrigin of the name Nyaya\u003c\/li\u003e\n\u003cli\u003eThe Antiquity of Nyayasastra\u003c\/li\u003e\n\u003cli\u003eThe Early Teachers of Nyayasastra\u003c\/li\u003e\n\u003cli\u003eNarada, an Expert in Nyayasastra\u003c\/li\u003e\n\u003cli\u003eNyaya-sutra, the first systematic work on Nyayasastra\u003c\/li\u003e\n\u003cli\u003eAksapada, the Author of the Nyaya-sutra\u003c\/li\u003e\n\u003cli\u003eSubjects of the Nyaya-sutra\u003c\/li\u003e\n\u003cli\u003eThe Arrangement of Categories in the Nyaya-sutra\u003c\/li\u003e\n\u003cli\u003eThe Process of Treatment of the Categories\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter II.\n\u003cp\u003eContents of the Nyaya-sutra\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"31\"\u003e\n\u003cli\u003eThe Categories: their Enunciation\u003c\/li\u003e\n\u003cli\u003eThe Categories: their Definition\n\u003col\u003e\n\u003cli\u003eThe means of Right Knowledge (pramana)\u003c\/li\u003e\n\u003cli\u003eThe Objects of Right knowledge (prameya)\u003c\/li\u003e\n\u003cli\u003eDoubt (samsaya)\u003c\/li\u003e\n\u003cli\u003ePurpose (prayojana)\u003c\/li\u003e\n\u003cli\u003eExample (drstanta)\u003c\/li\u003e\n\u003cli\u003eTenet (siddhanta)\u003c\/li\u003e\n\u003cli\u003eMembers of a Syllogism (avayava)\u003c\/li\u003e\n\u003cli\u003eConfutation (tarka)\u003c\/li\u003e\n\u003cli\u003eAscertainment (nirnaya)\u003c\/li\u003e\n\u003cli\u003eDiscussion (vada)\u003c\/li\u003e\n\u003cli\u003eWrangling (jalpa)\u003c\/li\u003e\n\u003cli\u003eCavil (vitanda)\u003c\/li\u003e\n\u003cli\u003eFallacy (hetvabhasa)\u003c\/li\u003e\n\u003cli\u003eQuibble (chala)\u003c\/li\u003e\n\u003cli\u003eAnalogue (jati)\u003c\/li\u003e\n\u003cli\u003eA Point of Defeat (nigrahasthana)\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eThe Varieties of Analogue\n\u003col\u003e\n\u003col\u003e\n\u003cli\u003eBalancing the homogeneity\u003c\/li\u003e\n\u003cli\u003eBalancing the heterogeneity\u003c\/li\u003e\n\u003cli\u003eBalancing an excess\u003c\/li\u003e\n\u003cli\u003eBalancing the deficit\u003c\/li\u003e\n\u003cli\u003eBalancing the questionable\u003c\/li\u003e\n\u003cli\u003eBalancing the unquestionable\u003c\/li\u003e\n\u003cli\u003eBalancing the alternative\u003c\/li\u003e\n\u003cli\u003eBalancing the question\u003c\/li\u003e\n\u003cli\u003eBalancing the co-presence\u003c\/li\u003e\n\u003cli\u003eBalancing the mutual absence\u003c\/li\u003e\n\u003cli\u003eBalancing the infinite regression\u003c\/li\u003e\n\u003cli\u003eBalancing the counter-example\u003c\/li\u003e\n\u003cli\u003eBalancing the non-produced\u003c\/li\u003e\n\u003cli\u003eBalancing the doubt\u003c\/li\u003e\n\u003cli\u003eBalancing the point at issue or the controversial\u003c\/li\u003e\n\u003cli\u003eBalancing the non-reason\u003c\/li\u003e\n\u003cli\u003eBalancing the presumption\u003c\/li\u003e\n\u003cli\u003eBalancing the non-difference\u003c\/li\u003e\n\u003cli\u003eBalancing the demonstration\u003c\/li\u003e\n\u003cli\u003eBalancing the perception\u003c\/li\u003e\n\u003cli\u003eBalancing the non-perception\u003c\/li\u003e\n\u003cli\u003eBalancing the eternal\u003c\/li\u003e\n\u003cli\u003eBalancing the effect\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/ol\u003e\n\u003cbr\u003eApplication of the Analogues\u003cbr\u003eSix-winged Disputation (satpaksi katha)\u003c\/li\u003e\n\u003cli\u003eVarieties of the Points of the Defeat\n\u003col\u003e\n\u003cli\u003eHurting the proposition\u003c\/li\u003e\n\u003cli\u003eShifting the proposition\u003c\/li\u003e\n\u003cli\u003eOpposing the proposition\u003c\/li\u003e\n\u003cli\u003eRenouncing the proposition\u003c\/li\u003e\n\u003cli\u003eShifting the reason\u003c\/li\u003e\n\u003cli\u003eShifting the topic\u003c\/li\u003e\n\u003cli\u003eThe meaningless\u003c\/li\u003e\n\u003cli\u003eThe unintelligible\u003c\/li\u003e\n\u003cli\u003eThe incoherent\u003c\/li\u003e\n\u003cli\u003eThe inopportune\u003c\/li\u003e\n\u003cli\u003eSaying too little\u003c\/li\u003e\n\u003cli\u003eSaying too much\u003c\/li\u003e\n\u003cli\u003eRepetition\u003c\/li\u003e\n\u003cli\u003eSilence\u003c\/li\u003e\n\u003cli\u003eIgnorance\u003c\/li\u003e\n\u003cli\u003eNon-ingenuity\u003c\/li\u003e\n\u003cli\u003eEvasion\u003c\/li\u003e\n\u003cli\u003eAdmission of an opinion\u003c\/li\u003e\n\u003cli\u003eOverlooking the censurable\u003c\/li\u003e\n\u003cli\u003eCensuring the non-censurable\u003c\/li\u003e\n\u003cli\u003eDeviating from a tenet\u003c\/li\u003e\n\u003cli\u003eThe fallacies of reason also furnish points of defeat or occasion for rebuke\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eCategories: their Examination (pariksa)\n\u003col\u003e\n\u003cli\u003eThe Means of Right Knowledge (pramana)\u003cbr\u003eThe means\u003cbr\u003ePerception\u003cbr\u003eInference\u003cbr\u003eComparison\u003cbr\u003eVerbal testimony\u003cbr\u003eOther means\u003c\/li\u003e\n\u003cli\u003eThe objects of right knowledge (prameya)\u003cbr\u003eThe Soul\u003cbr\u003eBody\u003cbr\u003eSenses\u003cbr\u003eObjects of Sense\u003cbr\u003eIntellect\u003cbr\u003eMind\u003cbr\u003eFaults\u003cbr\u003eTransmigration\u003cbr\u003eEmancipation\u003c\/li\u003e\n\u003cli\u003eDoubt (samsaya)\u003c\/li\u003e\n\u003cli\u003eDiscussion (vada)\u003c\/li\u003e\n\u003cli\u003eWrangling and Cavil (jalpa-vitanda)\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eTopics Incidentally Examined\n\u003col\u003e\n\u003cli\u003eParts and Whole (avayava and avayavin)\u003c\/li\u003e\n\u003cli\u003eAtoms (paramanu)\u003c\/li\u003e\n\u003cli\u003eThe Three Times\u003c\/li\u003e\n\u003cli\u003eWords and their Meanings (sabdartha)\u003c\/li\u003e\n\u003cli\u003eThe Veda\u003c\/li\u003e\n\u003cli\u003eSound (sabda)\u003c\/li\u003e\n\u003cli\u003eWord (pada)\u003c\/li\u003e\n\u003cli\u003eThe eyes (caksuh)\u003c\/li\u003e\n\u003cli\u003eIntellect (buddhi)\u003c\/li\u003e\n\u003cli\u003eMemory (smrti)\u003c\/li\u003e\n\u003cli\u003eThe fixed signification of numbers (samkhyaikanta)\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter III.\n\u003cp\u003eCommentaries on the Nyaya-sutra\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"36\"\u003e\n\u003cli\u003eNature of the Commentaries\u003c\/li\u003e\n\u003cli\u003eVatsyayana, author of the Nyaya-bhasya\u003c\/li\u003e\n\u003cli\u003eVatsyayana criticises Nagarjuna\u003c\/li\u003e\n\u003cli\u003eVatsyayana criticises other Doctrines of the Buddhists\u003c\/li\u003e\n\u003cli\u003eVatsyayana's Explanation of Certain Doctrines\u003c\/li\u003e\n\u003cli\u003eUddyotakara, Author of the Nyaya-vartika\u003c\/li\u003e\n\u003cli\u003eUddyotakara's Controversy with the Buddhists\u003c\/li\u003e\n\u003cli\u003eUddyotakara criticises Vasubandhu and Nagarjuna\u003c\/li\u003e\n\u003cli\u003eUddyotakara criticises Dignaga\u003c\/li\u003e\n\u003cli\u003eUddyotakara's Explanation of Perception\u003c\/li\u003e\n\u003cli\u003eUddyotakara's Definition of Inference\u003c\/li\u003e\n\u003cli\u003eUddyotakara's Theory of Verbal Knowledge\u003c\/li\u003e\n\u003cli\u003eUddyotakara's Theory of Sufferings\u003c\/li\u003e\n\u003cli\u003eVacaspati Misra, Author of the Nyaya-vartika-tatparayatika\u003c\/li\u003e\n\u003cli\u003eVacaspati opposes Dignaga\u003c\/li\u003e\n\u003cli\u003eVacaspati criticises Dharmakirti\u003c\/li\u003e\n\u003cli\u003eVacaspati's Explanation of Determinate and Indeterminate Perceptions, Savikalpaka and nirvikalpaka\u003c\/li\u003e\n\u003cli\u003eVacaspati's Theory of Right Knowledge and Wrong Knowledge (prama and aprama)\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e53a. Vacaspati's Theory of Condition (upadhi)\u003cbr\u003e53b. The Theory of Cause and Effect (karya-karana)\u003cbr\u003e53c. The Buddhist and Jaina Scriptures condemned\u003c\/p\u003e\n\u003col start=\"54\"\u003e\n\u003cli\u003eUdayanacarya, Author of Nyaya-vartika-tatparya-tika-parisuddhi\u003c\/li\u003e\n\u003cli\u003eUdayana combats the Buddhists\u003c\/li\u003e\n\u003cli\u003eUdana opposes Kalvana Raksita and Dharmottara\u003c\/li\u003e\n\u003cli\u003eUdayana's Kusumanjali\u003c\/li\u003e\n\u003cli\u003eUdayana's Atma-tattva-viveka\u003c\/li\u003e\n\u003cli\u003eJayanta, Author of the Nyaya-manjari\u003c\/li\u003e\n\u003cli\u003eJayanta's Explanation of Verbal Knowledge\u003c\/li\u003e\n\u003cli\u003eJayanta criticises the Doctrines of Kalyana Raksita and Dharmottara\u003c\/li\u003e\n\u003cli\u003eJayanta's Review of several other Buddhistic Doctrines\u003c\/li\u003e\n\u003cli\u003eSrikantha\u003c\/li\u003e\n\u003cli\u003eAbhayatilaka Upadhyaya\u003c\/li\u003e\n\u003cli\u003eOther commentators on the Nyaya-sutra\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter IV.\n\u003cp\u003eThe Nyaya is recognized as an Orthodox Learning.\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"66\"\u003e\n\u003cli\u003eA comparative Estimate of the Anviksiki and the Nyaya\u003c\/li\u003e\n\u003cli\u003eThe Nyaya included in Saddarsana\u003c\/li\u003e\n\u003cli\u003eThe Nyaya supports the Veda\u003c\/li\u003e\n\u003cli\u003eThe Nyaya adapts itself to Saivism\u003c\/li\u003e\n\u003cli\u003eThe Popularity of Nyaya established\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003ePART II.\n\u003cp\u003eTHE MEDIEVAL SCHOOL OF INDIAN LOGIC\u003cbr\u003eCALLED Pramanasastra, THE SCIENCE OF RIGHT KNOWLEDGE\u003c\/p\u003e\n\u003cp\u003eSECTION I.\u003c\/p\u003e\n\u003cp\u003eJAINA LOGIC\u003c\/p\u003e\n\u003cp\u003eChapter I.\u003cbr\u003eTopics of Logic are mentioned in the Jaina canons.\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col\u003e\n\u003cli\u003eThe Special Features of Mediaeval Logic.\u003cbr\u003eFormation of the Mediaeval school.\u003c\/li\u003e\n\u003cli\u003eMahavira, the founder of Jainism\u003c\/li\u003e\n\u003cli\u003eThe Jaina sects, Svetambara and Digambara\u003c\/li\u003e\n\u003cli\u003eIndrabhuti Gautama, a Disciple of Mahavira\u003c\/li\u003e\n\u003cli\u003eThe canonical Scriptures of the Jainas\u003c\/li\u003e\n\u003cli\u003eLogical Subjects in the Canons\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter II.\u003cbr\u003eEarly Jaina Writers on Logic\u003c\/center\u003e\n\u003col start=\"7\"\u003e\n\u003col start=\"7\"\u003e\n\u003cli\u003eBhadrabahu the Senior\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/ol\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003col start=\"7\"\u003e\n\u003col start=\"7\"\u003e\n\u003cli\u003eBhadrabahu the Junior\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/ol\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003col start=\"7\"\u003e\n\u003cli\u003eBhadrabahu's Syllogism\u003c\/li\u003e\n\u003cli\u003eBhadrabahu's Explanation of Syadvadu\u003c\/li\u003e\n\u003cli\u003eUmasvati\u003c\/li\u003e\n\u003cli\u003eUmasvati's Doctrine of Pramana (Right Knowledge)\u003c\/li\u003e\n\u003cli\u003eUmasvati's Explanation of Naya (the Mood of Statements)\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter III.\n\u003cp\u003eJaina Writers on Systematic Logic\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"12\"\u003e\n\u003cli\u003eThe written Records of the Jainas\u003c\/li\u003e\n\u003cli\u003eSystematic Jaina Logic\u003c\/li\u003e\n\u003cli\u003eSiddhasena Divakara alias Ksapanaka\u003c\/li\u003e\n\u003cli\u003eSiddhasena's Nyayavatara\u003cbr\u003ePramana, Right Knowledge\u003cbr\u003eNaya, the Method of Descriptions\u003c\/li\u003e\n\u003cli\u003eJinabhadra Gani Ksamasramana\u003c\/li\u003e\n\u003cli\u003eSiddhasena Gani\u003c\/li\u003e\n\u003cli\u003eSamatabhadra\u003c\/li\u003e\n\u003cli\u003eSamatabhadra's Aptamimamsa\u003c\/li\u003e\n\u003cli\u003eAkalankadeva\u003c\/li\u003e\n\u003cli\u003eVidyananda\u003c\/li\u003e\n\u003cli\u003eManikya Nandi\u003c\/li\u003e\n\u003cli\u003eManikya Nandi's Pariksamukha-sutra\u003cbr\u003eValid Knowledge, pramana\u003cbr\u003eSyllogism, vyapti\u003cbr\u003eReason, hetu\u003cbr\u003eExample, drstanta\u003cbr\u003eInference, anumana\u003cbr\u003eVerbal Testimony, agama\u003cbr\u003eScope of valid Knowledge, visaya\u003cbr\u003eFallacy, abhasa\u003cbr\u003eReferences to Philosophers\u003c\/li\u003e\n\u003cli\u003ePrabhacandra\u003c\/li\u003e\n\u003cli\u003eRabhasananda\u003c\/li\u003e\n\u003cli\u003eMallavadin\u003c\/li\u003e\n\u003cli\u003eAmrtacandra Suri\u003c\/li\u003e\n\u003cli\u003eDevasena Bhattaraka\u003c\/li\u003e\n\u003cli\u003ePradyumna Suri\u003c\/li\u003e\n\u003cli\u003eAbhayadeva Suri\u003c\/li\u003e\n\u003cli\u003eLaghusamantabhadra\u003c\/li\u003e\n\u003cli\u003eKalyanacandra\u003c\/li\u003e\n\u003cli\u003eAnantavirya\u003c\/li\u003e\n\u003cli\u003eDeva Suri\u003c\/li\u003e\n\u003cli\u003eDeva Suri's Pramana-naya-tattvalokalankara\u003cbr\u003eFallacies of Naya\u003cbr\u003eThe Soul, atma\u003cbr\u003eThe Method of Debate\u003c\/li\u003e\n\u003cli\u003eHemacandra Suri\u003c\/li\u003e\n\u003cli\u003eCandraprabha Suri\u003c\/li\u003e\n\u003cli\u003eNemicandra Kavi\u003c\/li\u003e\n\u003cli\u003eAnanda Suri and Amaracandra Suri, nicknamed Tiger-cub and Lion-cub\u003c\/li\u003e\n\u003cli\u003eHaribhadra Suri\u003c\/li\u003e\n\u003cli\u003eParsvadeva Gani\u003c\/li\u003e\n\u003cli\u003eSricandra\u003c\/li\u003e\n\u003cli\u003eDevabhadra\u003c\/li\u003e\n\u003cli\u003eCandrasena Suri\u003c\/li\u003e\n\u003cli\u003eRatnaprabha Suri\u003c\/li\u003e\n\u003cli\u003eTilakacarya\u003c\/li\u003e\n\u003cli\u003eMallisena Suri\u003c\/li\u003e\n\u003cli\u003eRajasekhara Suri\u003c\/li\u003e\n\u003cli\u003eJnanacandra\u003c\/li\u003e\n\u003cli\u003eGunaratna\u003c\/li\u003e\n\u003cli\u003eSrutasagara Gani\u003c\/li\u003e\n\u003cli\u003eDharma Bhusana\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003cp\u003e52a. Vinayavijaya\u003c\/p\u003e\n\u003col start=\"53\"\u003e\n\u003cli\u003eYasovijaya Gani\u003c\/li\u003e\n\u003cli\u003eYasovijaya's Works\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter IV.\n\u003cp\u003eContinuity of Jaina Logic\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"55\"\u003e\n\u003cli\u003eThe Conciliatory Character of Jaina Logic\u003c\/li\u003e\n\u003cli\u003eRoyal Patronage and Persecution\u003c\/li\u003e\n\u003cli\u003eSupport of the Jaina Community\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eSECTION II\n\u003cp\u003eTHE BUDDHIST LOGIC\u003c\/p\u003e\n\u003cp\u003eChapter I.\u003cbr\u003eTopics of Logic mentioned in the Old Buddhist Literature\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"59\"\u003e\n\u003cli\u003eBuddha Gautama\u003c\/li\u003e\n\u003cli\u003eOrigin of the Pali Buddhist Literature\u003c\/li\u003e\n\u003cli\u003eLogical Topics in the Pali Literature\u003c\/li\u003e\n\u003cli\u003eSuttapitaka: Digha-nikaya: Brahmajala Sutta\u003c\/li\u003e\n\u003cli\u003eSuttapitaka: Majjhemanikaya Anumana Sutta\u003c\/li\u003e\n\u003cli\u003eSuttapitaka: Khuddaka Nikaya Udana\u003c\/li\u003e\n\u003cli\u003eVinaya-pitaka: Parivara\u003cbr\u003eFour kinds of Cases for Settlement (adhikarna)\u003cbr\u003eSeven Rules for the Settlement of Cases (adhikarana-sama-tha-dhamma)\u003cbr\u003eA Complaint (codana)\u003cbr\u003eA Complaint in Complainant and Respondent\u003cbr\u003eA Judicial Council of Monks (sangha)\u003cbr\u003eMembers of a Council (samgamavacarabhikkhu)\u003cbr\u003eThe Judge or Umpire (anuvijjaka)\u003c\/li\u003e\n\u003cli\u003eVinaya Pitaka: Patimikkha\u003c\/li\u003e\n\u003cli\u003eAbhidhamma-pitaka: kathavatthuppakarana\u003c\/li\u003e\n\u003cli\u003eMethods of Disputation as illustrated in the Kathavatthu\u003cbr\u003eA Case presented by a Dispute in a regular Form (anuloma)\u003cbr\u003eA Rejoinder by the Respondent (patikamma)\u003cbr\u003eThe Rejoinder causing Entanglement or Defeat on the Disputant (niggaha)\u003cbr\u003eApplication of the Reasoning of the Disputant to his own Case (upanaya)\u003cbr\u003eConclusion (niggamana)\u003cbr\u003eA Case presented through a simple Comparison (suddhikasamsandana)\u003cbr\u003eDefinition of Terms (lakkhanayatti katha)\u003cbr\u003eClearing the Meaning of Terms (vacanasodhana)\u003cbr\u003eA Case presented through an Analog (opamma Samsandana)\u003cbr\u003eA Case presented through the four-fold Method (catukkhanayasamsandana)\u003cbr\u003eThe Doctrine of Impermanence (khaneka katha)\u003c\/li\u003e\n\u003cli\u003eMilinda-panha alias the Bhiksu-Sutra\u003c\/li\u003e\n\u003cli\u003eOrigin of the Mahayana\u003c\/li\u003e\n\u003cli\u003eOrigin of the\u003cspan\u003e \u003c\/span\u003e\u003ca href=\"https:\/\/www.exoticindiaart.com\/book\/Hindu\/sanskrit\/\"\u003eSanskrit\u003c\/a\u003e\u003cspan\u003e \u003c\/span\u003eBuddhist Literature\u003c\/li\u003e\n\u003cli\u003eLogic mentioned in the Sanskrit Literature\u003c\/li\u003e\n\u003cli\u003eThe Lalitavistara\u003c\/li\u003e\n\u003cli\u003eThe Lankavatara-sutra\u003c\/li\u003e\n\u003cli\u003eEighteen Sects of the Buddhists\u003c\/li\u003e\n\u003cli\u003eFour Schools of Buddhist Philosophy\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter II.\n\u003cp\u003eEarly Buddhist Writers on Logic\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"77\"\u003e\n\u003cli\u003eRise of Buddhist Logic\u003c\/li\u003e\n\u003cli\u003eArya Nagarjuna\u003c\/li\u003e\n\u003cli\u003eNagarjuna's Madhyamiksa-karika\u003c\/li\u003e\n\u003cli\u003eNagarjuna's References to the Logical Doctrines of Aksapada\u003c\/li\u003e\n\u003cli\u003eNagarjuna's Vigrahu-vyavartani-karika\u003c\/li\u003e\n\u003cli\u003eNagarjuna's Pramanu-vihetana or Pramana vidhvamsana\u003c\/li\u003e\n\u003cli\u003eUnaya-kausalya-hrdaya-sastra\u003c\/li\u003e\n\u003cli\u003eArya Deva\u003c\/li\u003e\n\u003cli\u003eMaitreya\u003c\/li\u003e\n\u003cli\u003eMaitreya's Abhisamayalankara-karika\u003c\/li\u003e\n\u003cli\u003eMaitreya's Treatise on the Art of Debate\n\u003col\u003e\n\u003cli\u003eThe Subject of Debate\u003c\/li\u003e\n\u003cli\u003eThe Place of Debate\u003c\/li\u003e\n\u003cli\u003eThe Means of Debate\u003c\/li\u003e\n\u003cli\u003eThe Qualifications of a Debater\u003c\/li\u003e\n\u003cli\u003ePoints of Defeat (nigrahasthana)\u003c\/li\u003e\n\u003cli\u003eAttending a Place of Debate\u003c\/li\u003e\n\u003cli\u003eConfidence of a Debater\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003c\/li\u003e\n\u003cli\u003eArya Asanga\u003c\/li\u003e\n\u003cli\u003eVasubandhu\u003c\/li\u003e\n\u003cli\u003eVasubandhu's Tarka-sastra\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter III.\n\u003cp\u003eSystematic Buddhist Writers on Logic\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"91\"\u003e\n\u003cli\u003eThe Commencement of Mediaeval Logic\u003c\/li\u003e\n\u003cli\u003eAcarya Dignaga, the Father of Mediaeval Logic\u003c\/li\u003e\n\u003cli\u003eLife of Dignaga\u003c\/li\u003e\n\u003cli\u003eDignaga's Pramana-samuccaya\u003cbr\u003eChapter I - Perception\u003cbr\u003eChapter II - Inference for One's Self.\u003cbr\u003eChapter III - Inference for the Sake of Others\u003cbr\u003eChapter IV - Reason and Example\u003cbr\u003eChapter V - Apoha, Negation of the Opposite\u003cbr\u003eChapter VI - Analogues or Far-fetched Analogy\u003c\/li\u003e\n\u003cli\u003eDignaga's Nyaya-pravesa\u003cbr\u003eA Syllogism, nyayavayava\u003cbr\u003eThe Minor Term\u003cbr\u003eThe Middle Term and the Major Term\u003cbr\u003eFourteen Fallacies\u003cbr\u003eThe example\u003cbr\u003ePerception and Inference\u003c\/li\u003e\n\u003cli\u003eDignaga's Hetu-cakrahamaru\u003c\/li\u003e\n\u003cli\u003ePramana-samuccaya-vrti\u003c\/li\u003e\n\u003cli\u003ePramana-sastra-nyaya-pravesa\u003c\/li\u003e\n\u003cli\u003eAlambana-pariksa\u003c\/li\u003e\n\u003cli\u003eAlambana-pariksa-vrtti\u003c\/li\u003e\n\u003cli\u003eTrikala-pariksa\u003c\/li\u003e\n\u003cli\u003eParamartha\u003c\/li\u003e\n\u003cli\u003eSankara Svamin\u003c\/li\u003e\n\u003cli\u003eDharmapala\u003c\/li\u003e\n\u003cli\u003eAcarya Silabhadra\u003c\/li\u003e\n\u003cli\u003eAcarya Dharmakirti\u003c\/li\u003e\n\u003cli\u003ePramana-vartika-karika\u003c\/li\u003e\n\u003cli\u003ePramana-vartika-vrtti\u003c\/li\u003e\n\u003cli\u003ePramana-viniscaya\u003c\/li\u003e\n\u003cli\u003eNyaya-bindu\u003cbr\u003ePerception\u003cbr\u003eInference for One's Self\u003cbr\u003eInference for the Sake of Others\u003cbr\u003eDharmakirti criticises Dignaga\u003c\/li\u003e\n\u003cli\u003eHetu-bindu-vivarana\u003c\/li\u003e\n\u003cli\u003eTarka-nyaya or Vada-nyaya\u003c\/li\u003e\n\u003cli\u003eSantanantara-siddhi\u003c\/li\u003e\n\u003cli\u003eSambandha-pariksa\u003c\/li\u003e\n\u003cli\u003eSambandha-pariksa-vrtti\u003c\/li\u003e\n\u003cli\u003eDevendrabodhi\u003c\/li\u003e\n\u003cli\u003eSakyabodhi\u003c\/li\u003e\n\u003cli\u003eVinita Deva\u003c\/li\u003e\n\u003cli\u003eRavi Gupta\u003c\/li\u003e\n\u003cli\u003eJinendrabodhi\u003c\/li\u003e\n\u003cli\u003eSanta Raksita\u003c\/li\u003e\n\u003cli\u003eKamalasila\u003c\/li\u003e\n\u003cli\u003eKalyana Raksita\u003c\/li\u003e\n\u003cli\u003eDharmottaracarya\u003c\/li\u003e\n\u003cli\u003eMuttakumbha\u003c\/li\u003e\n\u003cli\u003eArcata\u003c\/li\u003e\n\u003cli\u003eAsoka\u003c\/li\u003e\n\u003cli\u003eCandragomon (Junior)\u003c\/li\u003e\n\u003cli\u003ePrajnakara Gupta\u003c\/li\u003e\n\u003cli\u003eAcarya Jetari\u003c\/li\u003e\n\u003cli\u003eJina\u003c\/li\u003e\n\u003cli\u003eRatna Kirti\u003c\/li\u003e\n\u003cli\u003eRatna Vajra\u003c\/li\u003e\n\u003cli\u003eJina Mitra\u003c\/li\u003e\n\u003cli\u003eDanasila\u003c\/li\u003e\n\u003cli\u003eJnanasri Mitra\u003c\/li\u003e\n\u003cli\u003eJnanasri Bhadra\u003c\/li\u003e\n\u003cli\u003eRatnakara Santi\u003c\/li\u003e\n\u003cli\u003eYamari\u003c\/li\u003e\n\u003cli\u003eSankarananda\u003c\/li\u003e\n\u003cli\u003eSubhakara Gupta\u003c\/li\u003e\n\u003cli\u003eMoksakara Gupta\u003c\/li\u003e\n\u003cli\u003eContentious Spirit of Buddhist Logic\u003c\/li\u003e\n\u003cli\u003eLoss of Royal Patronage\u003c\/li\u003e\n\u003cli\u003eAdvent of the Mahomedans\u003c\/li\u003e\n\u003cli\u003eThe Brahmanic Preachers\u003c\/li\u003e\n\u003cli\u003eShelter in Foreign Countries\u003c\/li\u003e\n\u003cli\u003eExtinction of the Buddhists and their Doctrines in India.\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003ePART III.\n\u003cp\u003eTHE MODERN SCHOOL OF INDIAN LOGIC\u003c\/p\u003e\n\u003cp\u003eSECTION I.\u003c\/p\u003e\n\u003cp\u003ePrakarana - MANUAL OF LOGIC\u003c\/p\u003e\n\u003cp\u003eChapter I.\u003cbr\u003eThe Nyaya-prakarana reduces its categories to one\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col\u003e\n\u003cli\u003eThe Neo-Brahmanic age\u003c\/li\u003e\n\u003cli\u003eComposition of the Prakaranas, Manual of Logic\u003c\/li\u003e\n\u003cli\u003eFour Classes of Prakaranas\u003c\/li\u003e\n\u003cli\u003eNyaya-parakarana developing the category of pramana\u003c\/li\u003e\n\u003cli\u003eBhasarvajna\u003c\/li\u003e\n\u003cli\u003eBhasarvajna's Nyaya-sara\u003cbr\u003eNyaya-sara follows no particular Work\u003c\/li\u003e\n\u003cli\u003eContents of the Nyaya-sara\u003cbr\u003ePerception, pratyaksa\u003cbr\u003eInference, anumana\u003cbr\u003eHetvabhasa, Fallacy of Reason\n\u003col type=\"A\"\u003e\n\u003cli\u003eUnproved (asiddha)\u003c\/li\u003e\n\u003cli\u003eThe Contradictory (viruddha)\u003c\/li\u003e\n\u003cli\u003eThe Uncertain (anaikantika)\u003c\/li\u003e\n\u003cli\u003eNon-tried or Non-conclusive (anadhyavasita or anupasamhari)\u003c\/li\u003e\n\u003cli\u003eMistimed or Incompatible Reason (kalatyayopadista or badhita)\u003c\/li\u003e\n\u003cli\u003eBalancing the Controversy (prakarana-sama)\u003c\/li\u003e\n\u003cli\u003eNon-erroneous Contradiction (viruddhavyabhicari)\u003c\/li\u003e\n\u003c\/ol\u003e\nExample, udaharana\u003cbr\u003eVerbal Testimony, agama\u003cbr\u003eEmancipation, moksa\u003c\/li\u003e\n\u003cli\u003eCommentaries on the Nyaya-sara\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter II.\u003cbr\u003eNyaya-prakaranas embodying Vaisesika categories\u003c\/center\u003e\n\u003col start=\"9\"\u003e\n\u003cli\u003eThe Nyaya incorporates the Vaisesika\u003c\/li\u003e\n\u003cli\u003eVaradaraja\u003c\/li\u003e\n\u003cli\u003eTarkikaraksa\u003cbr\u003eValid knowledge, pramana\u003cbr\u003eInference, anumana\u003cbr\u003eSyllogism, avayana\u003cbr\u003eThe Sign, linga\u003cbr\u003eDebate, katha\u003c\/li\u003e\n\u003cli\u003eCommentaries on Tarkikaraksa\u003c\/li\u003e\n\u003cli\u003eKesava Misra\u003c\/li\u003e\n\u003cli\u003eTarka-bhasa. Technically of Logic\u003cbr\u003eCategories, padartha\u003cbr\u003eInstrument, karana\u003cbr\u003eCause, karana\u003cbr\u003ePerception, pratyaksa\u003cbr\u003eInference, anumana\u003cbr\u003eComparison, upamana\u003cbr\u003eWord, sabda\u003c\/li\u003e\n\u003cli\u003eCommentaries on the Tarka-bhasa\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter III.\n\u003cp\u003eThe Vaisesika Prakarana embodying the Nyaya category of Pramana\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"16\"\u003e\n\u003cli\u003eThe Vaisesika incorporates the Nyaya category\u003c\/li\u003e\n\u003cli\u003eVallabhacarya\u003c\/li\u003e\n\u003cli\u003eNyaya-lilavati\u003c\/li\u003e\n\u003cli\u003eCommentaries on the Nyaya-lilvati\u003c\/li\u003e\n\u003cli\u003eAnnam Bhatta\u003c\/li\u003e\n\u003cli\u003eTarkasamgraha\u003c\/li\u003e\n\u003cli\u003eCommentaries on Tarkasamgraha\u003c\/li\u003e\n\u003cli\u003eVisvanatha Nyayapancanana\u003c\/li\u003e\n\u003cli\u003eBhasa-pariccheda\u003c\/li\u003e\n\u003cli\u003eTarkamrta\u003c\/li\u003e\n\u003cli\u003eLaugaksi Bhaskara\u003c\/li\u003e\n\u003cli\u003eTarka-kaumudi\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter IV.\u003cbr\u003eWorks treating of certain topics of the Nyaya and certain topics of the Vaisesika.\u003c\/center\u003e\n\u003col start=\"28\"\u003e\n\u003cli\u003eThe Nyaya and Vaisesika promiscuously amalgamated\u003c\/li\u003e\n\u003cli\u003eSasadhara\u003c\/li\u003e\n\u003cli\u003eNyaya-siddhanta-dipa\u003c\/li\u003e\n\u003cli\u003eMadhavacarya\u003c\/li\u003e\n\u003cli\u003eSarvadarsana-samgraha, Aksapada Darsana\u003cbr\u003eInference as a Means of Right knowledge\u003cbr\u003eThe inference as a Means of Right Knowledge cannot be denied\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eSECTION II.\n\u003cp\u003eTarka-Sastra - THE SCIENCE OF DIALECTICS\u003c\/p\u003e\n\u003cp\u003eChapter II.\u003cbr\u003eFormation of the Tarka-sastra\u003c\/p\u003e\n\u003c\/center\u003e\n\u003col start=\"33\"\u003e\n\u003cli\u003eThe Nyaya cannot be combined with Vaisesika\u003c\/li\u003e\n\u003cli\u003eAdoptation of Pramana alone\u003c\/li\u003e\n\u003cli\u003eAdoptation of the Vaisesika Principles\u003c\/li\u003e\n\u003cli\u003eSubtlety of Meanings aimed at\u003c\/li\u003e\n\u003cli\u003eFine Definition of Terms\u003c\/li\u003e\n\u003cli\u003eThe Use of TechnicalTerms\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter II.\u003cbr\u003eTattva-cintamani - the Earliest work on Tarka-sastra\u003c\/center\u003e\n\u003col start=\"39\"\u003e\n\u003cli\u003eImportance of Tattva-cintamani\u003c\/li\u003e\n\u003cli\u003eGangesa, the Author of the Tattva-cintamani\u003c\/li\u003e\n\u003cli\u003eThe Text of Tattva-cintamani\u003cbr\u003eBook I: Perception, prtayaksa khanda\u003cbr\u003eInvocation of Blessings, mangala-vada\u003cbr\u003eThe validity of Knowledge, Pramanya-vada\u003cbr\u003eInvalid Knowledge, Anyatha-khyati\u003cbr\u003eIntercourse between Senses and their Objects - Sannikarsa Ordinary Perception\u003cbr\u003e    (laukika pratyaksa)\u003cbr\u003eTranscendent Preception (alaukika pratyaksa)\u003cbr\u003eInference Samanaya-vada\u003cbr\u003eThe Invalidity of Non-perception. Anupalabdhi or pramanya vada\u003cbr\u003eNon-existence (or Negation), Abhava-vada\u003cbr\u003eCauses of Perception, Pratyaksa-karana-vada\u003cbr\u003eThe Atomic Nature of the Mind, Manonutva-vada\u003cbr\u003eThe Doctrine or Self-consciousness, Anuvyavasaya-vada\u003cbr\u003eImmediate Perception, Nirvikalpa-vada\u003cbr\u003eMediate Perception, Savikalpa-vada\u003cbr\u003eBook II: Inference, Anumana-khanda\u003cbr\u003eThe Determination of Inferential Knowledge - Anumiti-niru-pana.\u003cbr\u003eInference distinct from Perception\u003cbr\u003eFive Provisional Definitions of Invariable Concomitance, Vyapti-pancakam\u003cbr\u003eDefinition of Invariable Concomitance given by \"Lion\" and \"Tiger\", Simha-vyaghrokta-   vyaptilaksana\u003cbr\u003eNon-existence whose Counterpart is qualified by a Nature abiding in a different Locus, Vyadhikarana-dharma-vacchinnabhavah\u003cbr\u003eOther objectionable Definitions of Invariable concomitance, Purvapaksah\u003cbr\u003eThe conclusive Definition of Invariable Concomitances, Siddhanta-laksanam\u003cbr\u003eNon-existence of the General Form, Samanya bhavah\u003cbr\u003eInvariable Concomitance of Special Forms, Visesa-vyapti\u003cbr\u003eThe Means of apprehending Invariable Concomitance, Vyapti-grahopayah\u003cbr\u003eConclusion as to the Means of appending Invariable Concomitance. Vyapti-grahopaya-   siddhanta\u003cbr\u003eReasoning (or Confutation), Tarka\u003cbr\u003eComprehensiveness of Invariable Concomitance, Vyapty-anugamah\u003cbr\u003eIntercourse whose Character is General, Samanya-laksana\u003cbr\u003eConclusion about the Intercourse whose Character is General. Samanya-laksana-siddhantah\u003cbr\u003eThe Conditional Middle Term, Upadhi-vadah\u003cbr\u003eThe State of Being the Locus or Minor Term, Paksata\u003cbr\u003eConsidetation or knowledge of Premises, paramarsah\u003cbr\u003eAn Exclusive Affirmative Inference, Kevalanvayyanumanam\u003cbr\u003eAn Exclusive Negative Inference, Kevalavyatirekyanumanam\u003cbr\u003eAn Affirmative - negative Inference\u003cbr\u003ePresumption, Arthapatti\u003cbr\u003eInference for One's self, Svarthanumana\u003cbr\u003eInference for the Sake of Others, Pararthanumana\u003cbr\u003eSyllogism, Nyayak\u003cbr\u003eParts of a Syllogism, Avayavak\u003cbr\u003eFallacies, Hetvabhasak\u003cbr\u003eFallacies are serviceable as they point out Inefficiency\u003cbr\u003eInference of God, Isvaranumanam\u003cbr\u003eBook III: Comparison, Upamana-khanda\u003cbr\u003eBook IV: Verbal Testimony, Sabda-khanda\u003cbr\u003eDefinition of Verbal Testimony\u003cbr\u003eVerbal Knowledge, Sabda-bodhah\u003cbr\u003eSpeech as a Means of Valid-knowledge\u003cbr\u003eExpectancy, Akanksa-vadah\u003cbr\u003eConsistency, Yogyata\u003cbr\u003eContiguity, Asattih\u003cbr\u003eIntention, Tatparayam\u003cbr\u003eThe Non-eternity of Sound\u003cbr\u003eInjuction, Vidhi-vadak\u003cbr\u003eMerit and Demerit, Apurva-vadah\u003cbr\u003ePotentiality, Sakti-vadak\u003cbr\u003eImplication, Laksana\u003cbr\u003eCompound Words, Samasa-vadah\u003cbr\u003eVerbal Suffixes, Akhyata-vadak\u003cbr\u003eThe Roots, Dhatu-vadah\u003cbr\u003ePrefixes, Upasarga-vadah\u003cbr\u003eValidity of the Four Means of Knowledge\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter III.\u003cbr\u003eCommentaries on the Tattva-cintamani\u003c\/center\u003e\n\u003col start=\"42\"\u003e\n\u003cli\u003eThe Popularity of Tattva-cintamani\u003c\/li\u003e\n\u003cli\u003eThe Mithila School\u003c\/li\u003e\n\u003cli\u003eVardhamana Upadhyaya\u003c\/li\u003e\n\u003cli\u003ePaksadhara Misra\u003c\/li\u003e\n\u003cli\u003eVasudeva Misra\u003c\/li\u003e\n\u003cli\u003eRucidatta Misra\u003c\/li\u003e\n\u003cli\u003eBhagiratha or Megha Thakkura\u003c\/li\u003e\n\u003cli\u003eMahesa Thakaura\u003c\/li\u003e\n\u003cli\u003eSankara Misra\u003c\/li\u003e\n\u003cli\u003eVacaspati Misra (the Younger or Junior)\u003c\/li\u003e\n\u003cli\u003eMisaru Misra\u003c\/li\u003e\n\u003cli\u003eDurgadatta Misra\u003c\/li\u003e\n\u003cli\u003eDevanatha Thakkura\u003c\/li\u003e\n\u003cli\u003eMadhusudana Thakkura\u003c\/li\u003e\n\u003cli\u003eThe Nadia School\u003c\/li\u003e\n\u003cli\u003eVasudeva Sarvabhauma\u003c\/li\u003e\n\u003cli\u003eRaghunatha Siromani\u003c\/li\u003e\n\u003cli\u003eHaridasa Nyayalankara Bhattacarya\u003c\/li\u003e\n\u003cli\u003eJanakinatha Sarma\u003c\/li\u003e\n\u003cli\u003eKanada Tarkavagisa\u003c\/li\u003e\n\u003cli\u003eRamakrsna Bhattacarya Chakravarti\u003c\/li\u003e\n\u003cli\u003eMathuranatha Tarkavagisa\u003c\/li\u003e\n\u003cli\u003eKrsnadasa Sravabhauma Bhattacarya\u003c\/li\u003e\n\u003cli\u003eGunananda Vidyavagisa\u003c\/li\u003e\n\u003cli\u003eRamabhadra Sarvabhauma\u003c\/li\u003e\n\u003cli\u003eJagadisa Tarkalankara\u003c\/li\u003e\n\u003cli\u003eSabda-sakti-prakasika\u003c\/li\u003e\n\u003cli\u003eRudra Nyayavacaspati\u003c\/li\u003e\n\u003cli\u003eJayarama Nyayapancanana\u003c\/li\u003e\n\u003cli\u003eGaurikanta Sarvabhauma\u003c\/li\u003e\n\u003cli\u003eBhavananda Siddhantavagisa\u003c\/li\u003e\n\u003cli\u003eHarirama Tarkavagisa\u003c\/li\u003e\n\u003cli\u003eVisvanatha Siddhantapancanana\u003c\/li\u003e\n\u003cli\u003eRamabhadra Siddhantapancanana\u003c\/li\u003e\n\u003cli\u003eGovinda Nyayavagisa\u003c\/li\u003e\n\u003cli\u003eRaghudeva Nyayalankara\u003c\/li\u003e\n\u003cli\u003eGadadhara Bhattacharya\u003c\/li\u003e\n\u003cli\u003eNrsinha Pancanana\u003c\/li\u003e\n\u003cli\u003eRamadeva Ciranjiva\u003c\/li\u003e\n\u003cli\u003eRamarudra Tarkavagisa\u003c\/li\u003e\n\u003cli\u003eSrikrsna Nyayalankara\u003c\/li\u003e\n\u003cli\u003eJayarama Tarkalankara\u003c\/li\u003e\n\u003cli\u003eRudrarama\u003c\/li\u003e\n\u003cli\u003e\"Buno\" Ramanatha\u003c\/li\u003e\n\u003cli\u003eKrsnakanta Vidyavagisa\u003c\/li\u003e\n\u003cli\u003eRajacudamanimakhin\u003c\/li\u003e\n\u003cli\u003eDharmarajadhvarin\u003c\/li\u003e\n\u003cli\u003eGopinatha Mauni\u003c\/li\u003e\n\u003cli\u003eKrsna Bhatta Ade\u003c\/li\u003e\n\u003cli\u003eMahadeva Puntamkar\u003c\/li\u003e\n\u003cli\u003eRaghunatha Sastri (Parvata)\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eChapter IV.\u003cbr\u003ePresent State of the Science of Dialectics\u003c\/center\u003e\n\u003col start=\"93\"\u003e\n\u003cli\u003ePatronage of the Maharaja of Nadia\u003c\/li\u003e\n\u003cli\u003eThe Portuguese to be an Interest in Dialectics\u003c\/li\u003e\n\u003cli\u003eBritish Government encourages Nyaya\u003c\/li\u003e\n\u003cli\u003eRise of Vernacular detrimental to Nyaya\u003c\/li\u003e\n\u003cli\u003eThe Universities on the Western Model\u003c\/li\u003e\n\u003c\/ol\u003e\n\u003ccenter\u003eAppendices\u003c\/center\u003e\n\u003cp\u003eAppendix A: The University of Taxila\u003cbr\u003eAppendix B: Influence of Aristotle on the Development of the Syllogism in Indian Logic.\u003cbr\u003eAppendix C: The University of Nalanda\u003cbr\u003eAppendix D: A List of Kings of the Pala Dynasty of Bengal and Behar\u003cbr\u003eAppendix E: The Royal University of Vikramasila\u003cbr\u003eAppendix F: University of Mithila\u003cbr\u003eAppendix G: The University of Nadia\u003cbr\u003eAppendix H: The Tashi Lama's Visit to India\u003cbr\u003eAppendix I: Reminiscences of a Visit to Labrang, Pamiyangchi and Padangi\u003cbr\u003eAppendix J: Reminiscences of a Visit to Pamiyangchi\u003cbr\u003eAppendix K: Journey to Ceylon\u003cbr\u003e \u003c\/p\u003e\n\u003ccenter\u003eINDEXES\u003c\/center\u003e\n\u003cp\u003eIndex of Subjects\u003cbr\u003eIndex of Books\u003cbr\u003eIndex of Authors\u003cbr\u003eIndex of Quotations\u003cbr\u003eIndex of Sanskrit Terms\u003cbr\u003e \u003c\/p\u003e\n\u003ccenter\u003eTibetan Indexes\u003c\/center\u003e\n\u003col type=\"I\"\u003e\n\u003cli\u003eLogical Terms\u003c\/li\u003e\n\u003cli\u003eTibetan Quotations\u003c\/li\u003e\n\u003cli\u003eBooks\u003c\/li\u003e\n\u003cli\u003eProper Names\u003c\/li\u003e\n\u003cli\u003ePlace Names\u003c\/li\u003e\n\u003cli\u003eResiduals\u003c\/li\u003e\n\u003cli\u003eErrata\u003c\/li\u003e\n\u003c\/ol\u003e","brand":"Satis Chandra Vidyabhusana","offers":[{"title":"Default Title","offer_id":41556721631370,"sku":"","price":1195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFINDIANLOGIC.jpg?v=1660382639"},{"product_id":"the-essentials-of-indian-philosophy-m-hiriyanna","title":"The Essentials of Indian Philosophy","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe present work is a simpler and shorter account of the author's previously published Outline of Indian Philosophy. Therefore, in accordance with the aim kept in view in writing, it leaves out many of the details included in the previous one. The difference between them, however, does not consist merely of these omissions: There is also variation in the treatment of some topics, as, for instance, in the first two chapters dealing with early Indian thought. At least in two cases, again, there are important additions. In the earlier book, Buddhism was dealt with in reference to two stages of its growth. There is a third phase, representing the doctrine as it was originally taught by Buddha; and a brief resume of it, as it has been reconstructed by scholars in recent years, also finds a place here. Similarly, the account of the Vedanta has been amplified by the inclusion of the Dvaita system of it. In treating such a subject as Indian Philosophy, it is difficult to avoid the use of Sanskrit terms; but their number appearing in the body of the work has been reduced as far as possible, and a Glossary is provided to help the reader in finding out their meanings readily. It provides a concise, connected account of Indian philosophy, and interpretation and criticism are provided within the limits of the volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe Essentials of Indian Philosophy provides a concise, connected account of Indian philosophy, and interpretation and criticism are provided within the limits of the volume. An introductory chapter summarises Vedic religion and philosophy, and then Indian thought respectively with the early post-Vedic period and the age of the systems. A brief historical survey accompanies each natural division of the subject, in addition to an exposition of its theory of knowledge, ontology and practical teaching. A glossary of Sanskrit terms and a good subject index are provided.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\" data-mce-fragment=\"1\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003e\"The author has simplified without distorting and left no fundamental point uncovered.\" - Liverpool Daily Post.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is now some years since my Outlines of Indian Philosophy was published, with the intention chiefly of providing a handy textbook for students in our Universities. A simpler and shorter account of the subject is required for the general reader, and the present attempt is to meet that requirement. It is hoped that the book will be found suitable for the purpose, and that it will receive the same welcome as was generously accorded to its predecessor.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe subject matter of the two books being identical, there is naturally a certain likeness between them; but it will be seen that no portion of the earlier volume has been verbally reproduced here. The present work, in accordance with the aim kept in view in writing it, leaves out many of the details included in the previous one. The difference between them, however, does not consist merely of these omissions: There is also variation in the treatment of some topics, as, for instance, in the first two chapters dealing with early Indian thought. At least in two cases, again, there are important additions. In the earlier book, Buddhism was dealt with in reference to two stages of its growth. There is a third phase, representing the doctrine as it was originally taught by Buddha; and a brief resume of it, as it has been reconstructed by scholars in recent years, also finds a place here. Similarly, the account of the Vedanta has been amplified by the inclusion of the Dvaita system of it. In treating such a subject as Indian Philosophy, it is difficult to avoid the use of Sanskrit terms; but their number appearing in the body of the work has been reduced as far as possible, and a Glossary is provided to help the reader in finding out their meanings readily.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have utilized in the preparation of this book two of my articles contributed to the Aryan Path, and another to the Heritage of Indian Culture (published by the Ramakrishna Mission). I am grateful to the editors of these publications for their courtesy in permitting me to do so. Specific references to the articles are given at the appropriate places in the Notes appended at the end. I wish to record my feeling of indebtedness to the late Dr J. E. Turner of the University of Liverpool for his kindness in reading the book in typescript and for his valuable suggestions. Finally, I desire to express my deep gratitude to Professor S. Radhakrishnan for the kind interest which he has always taken in my work. It is no exaggeration to say that, but for his help and encouragement, neither this book nor the previous one would have been written.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"5%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePREFACE\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eVedic Religion and Philosophy\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eTransition to the Systems\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eNon-Vedic Schools\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eNyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eSankhya-Yoga\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003ePurva-Mimamsa\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eVedanta: Absolutistic\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVIII.\u003c\/td\u003e\n\u003ctd\u003eVedanta: Theistic\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNOTES AND REFERENCES\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSANSKRIT GLOSSARY\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eINDEX\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"M. Hiriyanna","offers":[{"title":"Paperback","offer_id":41556728348810,"sku":"","price":325.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41556728381578,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ESSENTIALSOFINDIANPHILOSOPHY.jpg?v=1660390642"},{"product_id":"ethics-and-the-history-of-indian-philosophy-shyam-ranganathan","title":"Ethics and The History of Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eEthics and the History of Indian Philosophy, by Shyam Ranganathan, presents a compelling, systematic explication of the moral philosophical content of the history of Indian philosophy in contrast to the received wisdom in Indology and comparative philosophy that Indian philosophers were scarcely interested in ethics.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eUnlike most works on the topic, this book makes a case for the positive place of ethics in the history of Indian philosophy by drawing upon recent work in metaethics and meta morality, and by providing a thorough analysis of the meaning of moral concepts and PHILOSOPHY itself- in addition to explicating the texts of Indian authors. In Ranganathan's account, Indian philosophy shines with distinct options in ethics that find their likeness in the writings of the Ancient in the West, such as Plato and the Neo-Platonists, and not in the anthropocentric or positivistic options that have dominated the recent Western tradition.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eShyam Ranganathan\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003especializes in ethics, the philosophy of language and Indian Philosophy. He holds a BA (Guelph) and an MA (University of Toronto) in Philosophy, an MA in South Asian Studies (University of Toronto) and is completing a PhD dissertation in philosophy (York University). His dissertation, Translating Evaluative Discourse; the Semantics of Thick and Thin Concepts, is drawn from research in metaethics, translation studies and the philosophy of language and deals with the general problem of translating philosophy and ethics across languages and cultures. He is the acting area editor for Indian philosophy for the Internet Encyclopedia of Philosophy and teaches various philosophy courses, including Asian Philosophy. At the time of this publication, his other writing projects included papers on metaethics, semantics and translation, as well as a manuscript titled The Moral Philosophy of\u003cspan\u003e Patanjali's \u003c\/span\u003eYoga Sutra: Translation and Commentary.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eShyam Ranganatha's book, Ethics and the History of Indian Philosophy, persuasively presents a detailed and comprehensive account of ethical theories in Indian philosophy. It is a significant addition to works on this topic and must be welcomed with enthusiasm and seriousness. Very few works are available on Indian ethics, and this book sumptuously contributes to the progressively dwindling list of recent studies in the area.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first distinguishing feature of this work lies in the way it situates its task against the received wisdom in Indology and comparative philosophy that has systematically expressed misgivings regarding the very existence of the concept of Ethics in Indian philosophy. Stalwarts such as B. K. Motilal have maintained that Indians, except for cursory forays into the subject, have \"seldom discussed\" moral philosophy. In refuting this claim, Ranganathan refuses to take modern, positivistic Western ethics as canonical and escapes the limitations of trying to locate ethics in Indian philosophy in terms of this loaded comparison. On his account, Indian ethics is not reduced to what could, at best, be seen as a derivative discourse. Instead, he rejects the approach of treating modern, positivistic Western ethics as a formidable universal benchmark, and situated the recent Western incursions into the discussion as merely one instance of ethics. Rightly so.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe strength of this volume lies in Ranganathan's efforts at the very outset in identifying the meaning of moral concepts and of \"ethics\". By asking or a substantively neutral ground of what ethics is, he redresses the limitations posed by extant literature on comparative philosophy and ethics, which often reduces ethics everywhere else to a poor cousin of the Western canon. In identifying the definition of moral philosophy, he rejects the orthodoxy and the prevalent conservatism in Indology that invariably disqualifies anything ethical from the purview of Indian philosophy. Instead, he makes a case for a reformist view, one that allows us to reconsider contemporary practices of interpreting the meaning of \"dharma\" by depicting it both as a moral phenomenon but also as designating an arena of moral discourse that the use of the concept might envelop. Moreover, a discourse that the use of the concept might envelop. Moreover, accepting the reformist view makes it possible that a term like \"dharma\" stands for one concept with a clear moral meaning.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn order to establish that \"dharma\" is a moral term in the language of Indian philosophy, Ranganathan beings by delineating what a moral term means rather than embarking on a specific discussion on dharma. The necessary external reference specific discussion on dharma. The necessary external reference for arriving at this definition is found in the Anger Inclination Thesis, which he claims is inclusive and captures the essential nature of moral statements. After making a case or the Anger Inclination thesis in order to arrive at an accurate definition of a moral statement, according to which morality is always related to an inclination to get angry over the violation of the evaluative import of a statement, he goes on to prove that \"dharma\" of classical Indian thought qualifies as a moral term. Specifically, he demonstrates that \"dharma\" possesses a singular meaning and is the equivalent of \"ethics\" or \"morality\" in the context of Indian philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHaving discussed the views on the dharma of philosophers from the major schools of Indian philosophy, and having convincingly demonstrated that they have a clear and unambiguous idea of the ethical, he concludes that the majority of Indian philosophical schools have, indeed, affirmed the reality of morals as a sphere if values. He also points out that there are many accounts of the subject matter of ethics in the West that have failed to track the historical domain of ethics. This conclusion is premised on the deft philosophical move asking for an independent definition of ethics, or even philosophy, and a plea for not getting ensnared by recent fashions, however important they might seem at the present moment.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second distinguishing feature of Ranganathan's work becomes clear when we Recall the already existing, though not always evident, comparative axis in the realm of intellectual activity in India, particularly the philosophical one. In the prevailing comparative mode, popularized by philosophers like Matilal, J. N. Mohanty and others, classical India is invariably compared with contemporary Western philosophy creating an imbalance of time, temporality and category. Ranganathan corrects this imbalance through his brilliant and magisterial use of Western and Indian sources across the relevant continuum of time and geography. The writer's sensitivity to methodology and his provocative thesis goes a long way in making this book indispensable to any study of Indian ethics. It also opens new vistas in the arena of ongoing philosophical debates and its salience will not remain limited to the study of Indian ethics alone.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ei\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eReferences\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart I: Introduction\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 1: Introduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.1 Problem of Ethics in Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.2 The Problem of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.3 Approach to the Problem\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart II: Dharma\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 2: \"Dharma\" as a Moral Term\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.1 Extention and Intention\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.2 Key Philosophical Terms\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3 Definitions of Moral Statements\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.1. Social Content and Conduct\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.2. Categoricality and Universalizability\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.3. Importance and Overridingness\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.4. Blame Inclination\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.5. Conformity\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.6. Punishment\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.7. Anger Inclination\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.3.8. Composite Accounts of Moral Statements\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4 Definition of Moral Terms\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.1. Subsidiary Features of Moral Terms\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.2. Double Role of Some Moral Terms\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.3. Meaning of Moral Terms\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.4. Studying Moral Terms\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.5. Terms that Designate the Field of Moral Concern\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.4.6. Some Criticism Considered\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.5. Anger Inclination and Debate\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6. The Meaning of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.1. Modern Notion of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.2. Traditional Meaning of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.3. \"Dharma\" and the Fact-Value Distinction\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.6.4. When Moral Failings are not Frowned Upon\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.7. An Argument for the Reform View\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 3: The Classical Meaning of \"Dharma\"\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1. Arguments Against the Reform View\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.1. Argument for the Principle of Charity\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.2. Evolutionary Perspective on Language\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.3. Argument from Empiricism\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.4. Argument from Analogy\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.5. Problem with Translating Formal Moral Terms Consistently\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.6. The Character of Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.7. Grammatical Argument for Equivocality\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.8. Appeal to Authority\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.9. Qualified Criticism\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.10 Charge of Equivocation\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.11 Argument from Family Resemblance Theory\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.1.12. Falsifying Evidence: Morally Reprehensible Dharmas\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2. Defence of the Reform View\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.1. Debate Maximization\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.2. Constancy in Language\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.3. Inference to the Best Explanation\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.4. Response to Argument from Analogy\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.5. Translation and Paraphrase\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.6. Indian Philosophy is not a Dispassionate Endeavour\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.7. Response to Grammatical Argument for Equivocality\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.8. Response to the Appeal to Authority\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.9. Response to a Qualified Criticism\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.10. Response to the Charge of Equivocation\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.11. Response to the Family Resemblance Argument\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.2.12. EVIL ETHIC\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.3. Metatheoretical Considerations\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.4. Critics' Reprisal\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.5. Four Theories of \"Dharma\" in Review\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart III: Implications of the Moral Meaning of \"Dharma\"\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 4: Indian Axiology\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.1. The Purusartha Explanation of Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.2. The Summum Bonum and Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart IV: Moral Philosophy\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 5: Ethics in Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.1. What is Ethics?\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.2. On the Pursuits that Answer to \"Ethics\"\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3. \"Moral Philosophy\"?\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.1 What Does \"Philosophy\" Mean?\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.2. Substantive Accounts of Philosophy\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.3.3. Extensions of Moral Philosophy\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.4. Indian Moral Philosophy?\u003c\/td\u003e\n\u003ctd\u003e213\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart V: Explication of Indian Ethics\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 6: Introduction to Indian Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 7: A Buddhist Debate in Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.1. Buddhism and the History of Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.2. Dependent Origination and Dharma\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.3. Noble Truths and the Path\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.4. Early Buddhist Justificative Ethics\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.5. Mahayana Ethics\u003c\/td\u003e\n\u003ctd\u003e238\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.6. Buddhism and Indian Ethics\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 8: Jainism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.1. Sectarian Differences\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.2. Historical Background of Jainism\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.3. The Kriyavada-Akriyavada Debate\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.4. Motion and Moksa\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.5. Important Moral Terms in Jain Literature\u003c\/td\u003e\n\u003ctd\u003e253\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.6. Jain Criticism of Early Buddhist Ethics\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.7. Jainism and Negative Utilitarianism?\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.8. Implications of Jain Ethics\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 9: Sankhya and Yoga\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.1. Background of Sankhya and Yoga\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.2. Common Framework\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.3. Moral Significance of the Gunas\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.4. Akriyavada and Kriyavada\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.5. Dharmamegha Samadhi\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.6. Yoga's Technical Use of \"Dharma\"\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.7. Contrast\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 10: Nyaya and Vaisesika\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.1. Nyaya\u003c\/td\u003e\n\u003ctd\u003e280\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.2. Vaisesika\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 11: Purvamimamsa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.1. Vedic Foundationalism\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.2. Dharma and Artha\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.3. Who is Eligible to Practise Dharma?\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.4. Motive and Consequences\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.5. Eternality, Meaning and the\u003cspan\u003e Vedas\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e296\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.6. Noncognitivism\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.7. The Greatest Good\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.8. Is Purvamimamsa a Unique Ethic?\u003c\/td\u003e\n\u003ctd\u003e300\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 12: Vedanta\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.1. Versions\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.2. Basic Vedanta Doctrine\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.3. Agency and the Problem of Evil\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.4. Animal Sacrifices\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.5. Advaita\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.6. Visistadvaita\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.7. Dvaita\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 13: Carvaka\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.1. Our Knowledge of the Carvaka\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.2. Possible Carvaka Axiology\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.3. Is the Arthasastra Materialist Ethics?\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.4. Was there ever a Carvaka Ethic?\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 14: Summary of Indian Ethics\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.1. Justificative Ethics\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.2. Moral First Principales\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.3. Dharma and the Other Purusarthas\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.4. Reality of Morality\u003c\/td\u003e\n\u003ctd\u003e346\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.5. Analysis of Moral Concepts\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePart VI: Conclusion\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 15: On the Importance of Ethics to Indian Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.1. Dharma Philosophy\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.2. Importance of Indian Moral Philosophy\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.3. Moksa Philosophy\u003c\/td\u003e\n\u003ctd\u003e359\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.4. Moksa and Dharma\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.5. Moral Philosophy; East and West\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eBibliography\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eIndex\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp data-mce-fragment=\"1\"\u003e \u003c\/p\u003e","brand":"Shyam Ranganathan","offers":[{"title":"Default Title","offer_id":41556746305674,"sku":"","price":825.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ETHICSANDTHEHISTORYOFINDIANPHILOSOPHY.jpg?v=1660387245"},{"product_id":"from-vasubandhu-to-caitanya-studies-in-indian-philosophy-and-its-textual-history","title":"From Vasubandhu to Caitanya","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe chapter in this volume is a selection of papers presented in the general Philosophy Section at the 12th World Sanskrit Conference in Helsinki, Finland. The first part of the book, Studies in Indian Philosophy, contains nine studies on individual topics and concepts in Indian philosophy from various perspectives: historical-philological, philosophical and comparative. They are inter alia concerned with such fundamental issues as the characteristic signs of the Self, the concept of vijnaptimatrata in Vasubandhu's Yogacara, the notion of unchanging cognition in the writings of the Kashmirian author Ramakantha, the definition of existence according to the late Buddhist philosopher Jnanasrimitra, and the significance of the sadhana catustaya in Vedanta. In the second part of the book, two papers contribute to the study of the textual history of Indian philosophy, with a focus on the Patanjalayogasastra and Candrananda's commentary on the Vaisesikasutra. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan face=\"Arial\" style=\"font-family: Arial;\" data-mce-fragment=\"1\"\u003e\u003cstrong\u003eJOHANNES BRONKHORST\u003c\/strong\u003e is a Professor of Indian Studies at the University of Lausanne, Switzerland. He has authored several books and articles on traditional Sanskrit linguistics, Indian thought, the history of asceticism and meditation in Indian religions.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eKARIN PREISENDANZ\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eis a Professor of Indology at the University of Vienna, Austria. Her main research interests are in the areas of Nyaya, Vaisesika and Sankhya, as well as in classical Ayurveda under its philosophical, religious and cultural aspects. She is co-editor of the Publications of the De Nobili Research Library, Vienna, and of the Wiener Zeitschrift fur die Kunde Sudasiens\/Vienna Journal of South Asian Studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003ePETIERI KOSKIKALLIO and ASKO PARPOLA,\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003eSecretary General and President, respectively, of the 12th World Sanskrit Conference, are Finnish Indologists. Asko Parpola is a Professor Emeritus of South Asian and Indo-European Studies at the University of Helsinki.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe General Session of the Philosophy Section at the 12th World Sanskrit Conference, Helsinki, comprised altogether twenty-two papers in practically all areas of Indian philosophy. All six traditional darsanas were covered: Nyaya and Vaisesika, Samkhya and Yoga, as well as\u003cspan\u003e Mimamsa \u003c\/span\u003eand Vedanta with their sub-traditions. Furthermore, there were contributions to the philosophy of the Saiva Siddhanta tradition, on Carvaka and Buddhist philosophy, and on the grammatical philosophy of Bhartrhari. The individual papers addressed a wide variety of subjects from different perspectives and with different methodologies. They treated inter alia the lively and controversial interaction between philosophical traditions, their overlap with religious traditions, the influence of grammar on philosophy, and the dynamics of changes of meaning within individual traditions. Some papers focused on philological–historical aspects and aspects of the textual transmission of philosophical works. The present volume contains a selection of eleven representative papers by authors from India, Japan, Hungary, Switzerland, Germany, Great Britain and the U.S.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe editors would like to acknowledge their gratefulness to their editorial assistants, Ms. Judith Starecek (Vienna), who worked on the papers by Bogdan Diaconescu, Ravi Gupta, Shashiprabha Kumar, Taiken Kyuma, Karen Lang, Philipp A. Maas, Sujata Purkayastha and Ferenc Ruzsa, and Mr Bogdan Diaconescu (Lausanne), who assisted in the editing of the papers by Kyo Kano, Rajam Raghunathan and Alex Watson. Ms Alexandra Bockle (Vienna) was so kind to perform the important task of going through the completed volume with a view to the harmonization of style. She also read the final proofs and prepared the list of index terms. Mr Keith Allen (Oxford) did the first round of English editing for all papers written by non-native speakers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe editors also wish to thank the hosts and organizers of the conference for their warm hospitality and efficiency, and the Finnish Cultural Foundation for its generous support of the publication of this volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe publication of this volume has unfortunately been delayed by a number of factors beyond our control. Nevertheless, we do hope that scholars will derive pleasure and benefit from reading it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eContributors\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eStudies in Indian Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKYO KANO\u003cbr\u003eOn the Lingas of Atman\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSUJATA PURKAYASTHA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVijnaptimatrata in Yogacara Buddhism:\u003cbr\u003eA Study in the Concept of the Absolute\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRAJAM RAGHUNATHAN\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA Critical Look at Stcherbatsky’s Translation of\u003cbr\u003eDharmakirti’s Nyayabindu\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eKAREN C. LANG\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCandrakirti’s Critique of the Samkhya Concepts of\u003cbr\u003ePurusa and Prakrti\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSHASHIPRABHA KUMAR\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eThe Significance of Sadhanacatustaya in Vedanta\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eALEX WATSON\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRamakantha’s Concept of Unchanging Cognition\u003cbr\u003e(nityajnana): Influence from Buddhism, Samkhya and Vedanta\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTAIKEN KYUMA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eJnanasrimitra on the Definition of Existence\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBOGDAN DIACONESCU\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eCognizing through Paraphrase: The Principal Qualificand\u003cbr\u003e(mukhyavisesya) in Mimamsa, Nyaya and Vyakarana\u003c\/td\u003e\n\u003ctd\u003e137\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eRAVI M. GUPTA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBhaktiand Vedanta: Do They Mix?\u003cbr\u003eThe Case of Caitanya Vaisnavism\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eStudies in the Textual History of Indian Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePHILIPP A. MAAS\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eOn the Written Transmission of the Patanjalayogasastra\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eFERENC RUZSA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eTwo MSS of Candrananda’s Vrtti on the Vaisesikasutra and the Errors of the Copyists\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e","brand":"Johannes Bronkhorst, Karin Preisendanz","offers":[{"title":"Default Title","offer_id":41556757872778,"sku":"","price":700.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/FROMVASUBANDHUTOCAITANYA.jpg?v=1660387453"},{"product_id":"fundamentals-of-visistadvaita-vedanta-a-study-based-on-vedanta-desikas-tattva-mukta-kalapa-s-m-s-chari","title":"Fundamentals of Visistadvaita Vedanta","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe doctrine of Visistadvaita, expounded by Ramanuja, was developed into a sound system of philosophy by the most brilliant of his successors, Venkatanatha, 'popularly known as Vedanta Desika'. His chief contribution to the intellectual foundation of the system lay in the composition of the text of Tattva-mukta-kalapa, a treatise of significant philosophical import left for posterity.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIn this volume, which is a study of Visistadvaita based on Tattva-mukta-kalapa, the line of arguments advanced by Vedanta Desika is closely followed. The major and important issues related to the philosophy of Visistadvaita--its basic ontological and epistemological approach, the concept of the individual self, God and universe, the idea of sadhana and mukti, and the doctrine of substance and attribute--are all brought within the purview of discussion. The contemporary rival schools represented by Carvakas, Buddhists and Jainas, Nyaya-Vaisesikas, Mimamsakas and the Advaitins, of both orthodox and unorthodox camps, are successfully encountered. In the textual light of Tattva-mukta-kalapa, the notion that Visistadvaita is a theological system is dispelled, and its philosophic core is established beyond doubt.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author maintains 'the original orthodox style, so characteristic of the ancient Acaryas', in his delineation of topics; yet the exposition remains free from all kinds of scholastic trappings.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe volume is a definitive study of Visistadvaita doctrines, both in their 'philosophical as well as theological aspects. Its in-depth probe of 'the fundamental epistemological and philosophical issues...common to all schools' both in the East and the West makes its appeal to those interested 'in understanding the basic problems of philosophy.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cbr\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout The Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eS. M. Srinivasa Chari (b. 1919, Mysore) has a brilliant academic record. He is an M. A. in Philosophy from the University of Mysore and a recipient of Ph.D. from the University of Madras. He is a finished\u003cspan\u003e Sanskrit \u003c\/span\u003escholar trained by eminent traditional teachers. He was a Research Scholar at the University of Madras and a Fellow of the Institute of Philosophy at Amalner in Maharashtra.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Chari joined the Ministry of Education, Government of India, after the completion of his university career. He retired in 1976 as Joint Educational Adviser.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Chari has travelled widely. He has participated in international conferences abroad and addressed learned assemblies at University Centres on aspects of Indian philosophy and religion. He is the author of\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eAdvaita and Visistadvaita\u003cspan\u003e \u003c\/span\u003e\u003c\/i\u003eand\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eVaisnavism\u003c\/i\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eVisistadvaita is one of the great religio-philosophical systems of the world. There are very few modern critical expositions of it based on the bhasya, supplemented by later erudite works.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Srinivasa Chari has acquired quite a profound knowledge of Visistadvaita from great pundits with whom he studied for years the texts in original. His modern education has endowed him with the capacity to present classical ideas in a lucid and connected way.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDepending on the original texts, in particular on Vedanta Desika's Tattva-mukta-kalapa, Dr. Chari has written an excellent monograph which authoritatively expounds Visistadvaita. Moreover, it attempts to establish that this is a system of philosophy in conformity with logic and experience.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Book attempts to present in a systematic way the fundamental doctrines of Visistadvaita Vedanta associated with Sri Ramanuja based on the study of Tattva-mukta-kalapa, the magnum opus of Sri Vedanta Desika, who was one of the most distinguished successors of Ramanuja. Although in recent years quite a few books have been written in English on the philosophy and religion of Ramanuja, Visistadvaita as a sound system of philosophy has not received the treatment it deserves. The emphasis placed by Ramanuja on the acceptance of savisesa Brahman or the personal Supreme Being endowed with attributes as the ultimate Reality of philosophy on the strength of the scriptural evidence has led some scholars to feel that Ramanuja's system is essentially theological. Theology understood in the correct sense as an enquiry into the nature of God, is no doubt an important part of Visistadvaita, even as it is in the case of many other Indian philosophical systems. But the Visistadvaita system has both a philosophical as well as theological aspect, and the former is of greater importance for the reason that it gives meaning and value to the latter. The meta-physical doctrines, developed by the Visistadvaitin on the basis of which the system is founded, cannot be understood easily unless one has made a deep study of ancient treatises in the original. Next to the Sri-bhiifYa of Ramanuja, there are two out- standing philosophical classics, Tattva-mukta-kalapa and Satadusani, written by Vedanta Desika. A study of these texts is an essential prerequisite for getting a deeper insight into Visistadvaita tenets. But these are highly technical works written in terse Sanskrit and presented in the classical style replete with subtleties of dialectical arguments. The two texts have therefore remained beyond the approach of ordinary scholars and modern students of philosophy. It is significant that barring passing references to the works, an authentic translation of them has not been attempted in any European language. Even among the existing scholars, brought up strictly in the traditional disciplines of scholarship, there are very few who can claim to have studied them fully. Realising the importance of these two treatises for a fuller understanding of Visistadvaita, I published 1961 a book, Advaita and Visistadvaita, covering a study of Satadusani, which is an important polemical work. I have now attempted to cover Tattva-mukta-kalapa, the other important classic, in the present book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe main objective of this task is to remove a prevalent impression that Visistadvaita is primarily theology and establish that it is essentially a system of philosophy. It is a system which has been developed, apart from an appeal to scriptural authority, on the basis of well-formulated epistemological, ontological, cosmological and religious doctrines. If there is a single authentic work in which this fact has been demonstrated, it is in Tattva-mukta-kalapa of Vedanta Desika. The scope of this book is not confined to an exposition of Tattva-mukta-kalapa. Nor is it aimed merely at presenting a narrative account of Visistadvaita philosophy and religion. On the basis of the rich material contained in the original Sanskrit text, I have endeavoured to present a critical and comparative account of the basic doctrines of Visistadvaita in their logical sequence. In discussing these doctrines, I have paid greater attention to the underlying issues in order to bring out their philosophic significance. I have therefore avoided, to the extent possible, appeal to scriptural authority. I have also tried to present the doctrines in their original orthodox style, so characteristic of the ancient Acaryas, and therefore refrained from temptations to use the familiar concepts of Western philosophy by way of comparison, because this can often prove misleading.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSo far as I am aware, it is for the first time that an attempt is being made to present in English the Visistadvaita doctrines comprehensively on the basis of this authoritative text. Anyone interested in an in-depth study of Visistadvaita Vedanta will find this book invaluable. The doctrines discussed in the book are related to the fundamental epistemological and philosophical issues, which are common to all schools of philosophic thought whether in the East or the West. The book will therefore be useful to all those who are interested in understanding the basic problems of philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn a work of this type, it is difficult to avoid the use of technical terms in Sanskrit. I have however tried to minimise their use. Wherever I have adopted the Sanskrit words in the body of the text for want of an appropriate English equivalent, I have given the nearest English equivalent. Wherever I have used English terms, I have also given in brackets the Sanskrit words to avoid possible misunderstanding. Sanskrit quotations used in the body of the book have also been explained in English. Except for the commonly used words, all Sanskrit words have been diacritically marked. I have also given a glossary of the Sanskrit terms. I have taken special pains to express the highly technical subject matter in an as simple and lucid manner as possible so that even lay readers should have little difficulty in understanding the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the preparation of this book I have confined my study mainly to the original Sanskrit works on Visistadvaita, drawing material primarily from Vedanta Desikas Tattva-mukta-kalapa and the commentaries thereon, Satadusani, Nyaya-siddhanjana and Nyaya-parisuddhi as well as Ramanuja's Sri-bhasya along with Sruta-prakasika. The other books consulted are indicated in the footnotes. I have also consulted the leading scholars in South India on Vedanta in an attempt to make this book as authoritative a version of the Visistadvaita doctrines as possible. I hope the book will be a useful contribution to the study of philosophy in general and Vedanta in particular. It is with great pleasure that I record my obligations. I must first pay my respects to my revered guru, the late Sri Gostipuram Sowmyanarayanacharyaswami (1878-1943), under whose feet I had the rare privilege and fortune of studying Vedanta in the traditional manner. But for his initiation into the essentials of the Visistadva ita philosophy and his blessings, it would have been impossible for me to accomplish the study of Satadilta1Ji and Tattva-mukta-kalapa. I also owe my success in the present undertaking to another guru, the late Sri Madhurantakam Veeraraghavacharyaswami (1900-83) under whom I studied the original text. I am deeply indebted to both of these Acaryas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI should also pay my respects to His Holiness Abhinava Ranganatha Brahmatantra Parakalaswami (1884-1966) whose blessings received in my early age have enabled me to understand Visi~tadvaita philosophy. Though I could not study directly under him, I have had the opportunity of receiving considerable knowledge and benefit in the preparation of the present book from three of his learned disciples-Sri Saragur Varadachar, Sri K. S. Varadachar and Sri E. S. Varadachar, As a token of my gratitude to them and also in recognition of the unique contribution made to Visistadvaita Vedanta by H.H. Parakalaswami by his scholarly commentaries on Sri-bhasya and Tattva-mukta-kalapa, I respectfully dedicate the book to him.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI owe a debt of gratitude to Prof. S. Srinivasaraghavan who was kind enough to go through the entire manuscript and offer valued criticism and helpful suggestions. I am also grateful to my esteemed friends, Prof. L. V. Rajagopal and Sri S. Srinivasachar, who have read through the entire typescript and made useful suggestions for improvement. I should also thank Prof. S. s, Raghavachar, Dr. N. S. Anantharangachar, Sri K. S. Krishna Tatachar and Sri A. Srinivasaraghavan who looked through a portion of the typescript and offered useful comments. Prof. T. R. V. Murti, who recently passed away, went through the typescript and came out with a number of valuable suggestions. I express my indebtedness to the departed soul. My thanks are due to all those who have helped me in one way or another .and, in particular, to my wife without whose loving cooperation. I would not have been able to complete this book. I should also express my grateful thanks to the esteemed Professor K. Satchidananda Murty for an evincing keen interest in my work and for graciously writing the Foreword.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"100%\"\u003e\u003ci\u003eForeword\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003ePreface\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eScheme of Transliteration\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eList of Abbreviation\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eINTRODUCTION\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMeaning of the Term Visistadvaita   1;   Development of Visistadvaita as a Ssystem of Philosophy   2;  Vedanta Desika and Visistadvaita   5; Tattva-Mukta-Kalpa as a Philosophical Treatise   7;   Nature and Scope of Tattva-Mukta-Kalpa   9;   Substance of Tattva-Mukta-Kalpa   12;   Central Theme of Tattva-Mukta-Kalpa   15;   Scope of the Present Book   16\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter One\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFUNDAMENTAL METAPHYSICAL CATEGORIES\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDefinition and Classification of Categories   22;   The Concept of Substance and Attribute   26;   Visistadvaita View   26;   Criticism of Buddhist view Denying Substance   28;   Criticism of Advaitin's Theory of Difference as Illusory   32;   Criticism of Bhaskara's Theory of Bhedabheda   35;   Criticism of the Jaina Theory of Anekanta   38;   The Concept of Relation   42;   Nayaa-Vaisesika Theory of Samavaya   42;   Visistadvaita Theory of Aprthak-siddhi  43;   The Concept of Body-Soul Relation   47;   The Concept of Cause and Effect   52;   Ontological Implication of Causality   52;   Criticism of Carvaka View of Causality   54;   Criticism of Advaitin's Theory of Causality   55;   Criticism of Nyaya-Vaisesika Theory of Cause and effect   59;   Criticism of the Sankhya Theory of Cause and Effect   61;   Criticism of the Buddhist Doctrine of Momentariness   63;   Conclusion   72\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Two\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePRAMANAS AND THEIR VALIDITY\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePerception   74;   Nature and Content of Pratyaksa   74;   Advaitin's Theory of Nirvikalpaka Pratyaksa   75;   Criticism of Buddhist Theory of Savikalpaka Pratyaka  78;   Criticism of Bhartrhari's Theory of Sabda-dhyasa   80;   The Theory of Supernormal Perception   82;   Inference   84;   Anumana as a valid and an Independent Pramana   84;   Method of Estabishing Logical Concomitance   87;   Type of Syllogism   88;   The Components of syllogism   90;   Logical Fallacies   91;   Rules Governing the Logical Argument   92;   Rules Regulating Philosophic Debate   94;   Verbal Testimony   96;   Sabda as a Valid and Independent Pramana   96;   Authoritativeness of the Veda   99;  \u003cspan\u003e Vedas \u003c\/span\u003eand Agamas of Other Schools   104;   Authoritativeness of Smrtis and Puranas   105;   Authoritativeness of Pancaratra Agama   106;   Other Pramanas   107;   Smrti   107;   Upamana   109;   Arthapatti   111;   Anupalabdhi   111;   Relative validity of Pramanas   113\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Three\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eLOGICAL IMPORT OF WORDS AND SENTENCES\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCriticism of\u003cspan\u003e Mimamsa \u003c\/span\u003eTheory   117;   Connotation and Denotation of Words   121;   Criticism of Sphotavada   126;   Buddhist Theory of Vakyrtha   128;   Function of Words in Sentence   129;   Import of Samanadhikarana-vakya   131;   Import of Kaksana-vakya   137\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Four\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTHEORY OF KNOWLEDGE\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKnowledge as n Attribute of Jiva   140; Knowledge as Self-Luminous   142;   Knowledge as Eternal   147;   Knowledge as Substance   150;   The Theory of Transcendental Knowledge   153\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Five\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eKNOWLEDGE AND THE EXTERNAL WORLD\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSubject-Object Relation   159;   Theory of Visistadvaita   160;   Criticism of Yogacara Buddhist Theory of Knowledge   161;   Criticism of Sautranttka Buddhist Theory of Knowledge   167;   Criticism of the Theory of Madhyamika Buddhist   169;   Theory of Truth and Error   171;   Criticism of Buddhist Theories of Error   173;   Criticism of Advaitin's Theory of Error   175;   Theory of Satkhyati   176;   Theory of Akhyati   179;   Criticism of the Theory of Anyathakhyati   180;   Self-Validity of Knowledge   183\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Six\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eTHE DOCTRINE OF JIVA\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eJiva as Different form Body and Mind   188;   Jiva as the Subject of Knowledge   191;   Jiva as Self-Luminous   193;   Jiva as Eternal   195;   Jiva as Karta and Bhokta  197;   Theory of Free-Will and Determinism   201;   Plurality of the Individual Selves   203;   Criticism of Ekajivavada   205;   Jiva as Anu   207;   Criticism of Jaina Theory of Jiva   208;   Criticism of Nyaya Theory of Jiva as Vibhu   209;   Jiva and Brahman   212\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Seven\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e216\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eProofs for the Existence of God   217;   Criticism of Nyaya Arguments for Existence of God   219;   The Nature of Ultimate Reality   223;   The Theory of Nirguna Brahman   229;   God and His Attributes   232;   Material Causality of Brahman   242;   Criticism of Yadavaprakasa Theory   243;   Criticism of Bhaskara's Theory   245;   Criticism of Vivartavada   245;   Visistadvaita Theory of Brahman as Material Cause of Universe   246\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Eight\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eBRAHMAN AND UNIVERSE\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eCriticism of the Doctrine of Avidya   252;   Criticism of the Theory of Universe as Illusory   260;   Universe as an Integral Part of Brahman 271\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Nine\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSADHANA ANDMUKTI\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eEligibility of Jiva for Moksa   277;  \u003cspan\u003e Bhakti \u003c\/span\u003eas the Means to Moksa   280;   Theories of Jnana as the Means to Moksa   287;   Place of\u003cspan\u003e Karma \u003c\/span\u003ein the Spiritual Discipline   295;   Karma and Upasana   300;   Removal of Punya and Papa by Upasana   302;   Path to Moksa   306;   The Nature of Mukti   307;   Criticism of Other Theories of Mukti   310;   Criticism of the Theory of Jivan-Mukti 314\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Ten\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePRAKRTI AND ITS EVOLUTES\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNature and Order of Evolution   317;   Theory of Pancikarana   321;   Criticism of Sankhya and Naiyayika Theories of Evolution   323;   Nature of the Sense Organs   324;   Theory of Space (Akasa)   328;   Nature of Other Elements   331;   The Element of Vayu   331;   The Element of Agni   334;   The Element of Prithivi   335;   The Theory of Time (Kala)   337;   The Doctrine of Nitya-Vibhuti   340\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Eleven\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFUNDAMENTAL ATTRIBUTES\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVisistadvaita Theory of Attributes   344;   Attributes of Cosmic Matter   344;   Attributes of the Five Elements   345;   Sakti as an Attribute of Causal Substances   350;   Samyoga as Relation   351;   Nayaya-Vaisesika Theory of Attributes   353;   Material Attribute   354;   Mental Attributes   361;   Ethical Attributes   365;   Other Categories   369;   Nayaya Theory of Karma   369;   Nyaya Theory of Samanya   371;   Visistadvaita Concept of Jati   373;   The Concept of Visesa   377;   The Concept of Abhava   378\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eChapter Twelve\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGENERAL ESTIMATE AND CONCLUSION\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eGlossary\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e401\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eBibliography\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ci\u003eIndex\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"S. M. S. Chari","offers":[{"title":"Default Title","offer_id":41556764131466,"sku":"","price":925.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/FUNDAMENTALSOFVISISTADVAITAVEDANTA.jpg?v=1660387565"},{"product_id":"in-search-of-reality-a-laymans-journey-through-indian-philosophy","title":"In Search of Reality","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eComparative analysis of the philosophical systems of Upanishads Advaita Vedanta and the various schools of Buddhism in a comprehensive manner. Cogent and coherent philosophical theories are weaved out of the vast maze of metaphysical ideas contained in the Upanishads, likewise, the philosophical teachings of various Buddhist schools and Advaita Vedanta of gaudapada and Sankara are also presented and discussed.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout The Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eO. N. Krishnan, an engineer by profession, is an avid student of Indian philosophy and is involved in the comparative studies of the Upanisads, Advaita Vedanta and Buddhism.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work \"A Layman's Journey Through Indian Philosophy\" by O.N. Krishnan is a philosophical treatise in itself. Although the title claims that it is a 'layman's journey', this is indeed an erudite attempt and a sincere search to know the ultimate truth of existence and to grasp the essentials of the Indian philosophical teachings over the ages on the sources of pains and miseries of beings and the means of attaining liberation from these pains and miseries. It is an attempt with an objective to gain an insight into the ultimate reality and a realisation of the summum bonum of life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne, who is seriously interested to know the teachings of Indian philosophical works throughout the ages, is easily bewildered by the innate complexities and enormous con traditions coupled with the lofty linguistic difficulties he comes across in these works. The author has spared no pains to present, in a swift, smooth and exegetic way, what all he has learned from the wealthy treasures of Indian philosophical works, so as to fill the brains of readers only with a clear and comprehensive analysis of the essential elements of these teachings. Hair splitting, dogmatic and enigmatic presentations in the abstruse style usual for philosophical works are studiously avoided in this work. In his search for profound philosophical truths, the author has unveiled many hidden golden discs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Indian philosophical journey starts at a natural spot, the beginning portions of the Vedas. The polytheism of the Vedas is analysed and presented objectively. How polytheism of the Vedic period has evolved into monotheism is lucidly depicted by the author. The anachronistic fundamentals of uarna theory are boldly brought out in this study. The vedic study is followed by a comprehensive study of the Upanisads in a very systematic and analytical manner bringing out all the essences of their teachings. In his study, the author has covered many minor Upanisads as well, such as Maitri Upanisad. This is a different approach, but all the more welcome.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe significance of Samkhya, as the earliest theory of evolution far ahead of Darwinism, is wisely imparted in this work. After journeying through the timeless darsanas of India. philosophy, the author enters the golden vistas of Buddhism. All different schools of Buddhism are closely analysed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGaudapadiya-karika is the original forerunner of Sankara's Vedanta and, in its turn, Gaudapadiya-karika has inherited a lion's share of its teachings from Buddhism. This little-exposed truth and the indebtedness of Vedanta to Buddhism are brought into daylight by this present work very authentically with a brilliant comparison. The last chapter gives a concise overview of the various philosophies and ends with a clear exposition of what ultimate truth is. Attaining Buddha consciousness is the ultimate end; this is the consciousness, that is an incarnation of selflessness itself, suffused with love and compassion. This can be realised by one in oneself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work is an unbiased and undaunting study of Indian philosophy which is unusual in the tradition where faith is more praised than reason. The author has travelled throughout the breathtaking marvellous hills and vales of Indian philosophy arid has brought to us many a treasure of lofty logical conclusions as gifts. Any student of philosophy as well as any common man can gain much from this work- not only as food for thought but also as a memento for motivation and a searchlight for finding the path to realise the ultimate reality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI personally consider this work as a very significant contribution that no seeker after Truth can afford to miss.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eHaving come under the spell of Spinoza's Ethics in the formative years of life, I hold strongly to the rationalist view that life should be guided by reason and intellect and not by blind belief or faith. No doubt faith has a unique place and plays a very important role in the religious life of individuals, but this faith also should be based on reason and logic and not rest solely on imaginary constructions of the mind. With the mind having been conditioned by Spinoza's mathematical method of philosophizing with axioms and proofs when I first started reading Indian philosophical and religious works like Upanisads, Bhagavad Gita and Advaita Vedanta, I was at a loss to understand and grasp them. But my accidental foray into Buddhist philosophy dramatically altered the position I found myself in with respect to Indian philosophy. I then came to discern a rational foundation for the faiths because Buddhist teachings happen to be more of a rational philosophy than a religion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLike any ordinary Hindu brought up in the religious, cultural and social milieu dominated by Brahmanical worldview and traditional belief systems, I had earlier-I should not say an antipathy but an ambivalent attitude to Buddhism. Accidentally I drifted into Buddhist works in the course of my search when I could not understand the philosophical works of Hinduism. Only after I started reading Buddhist philosophical literature, could I actually comprehend the Vedantic views and what they mean and place them in the proper perspective. From then onwards, my interest has been in the comparative study of the philosophical ideas of the two traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven though Gautama, the Buddha, is considered an avatar of the Supreme God Visnu in Hinduism, the study of his religious teachings and philosophical ideas is neglected in India and in fact, not encouraged, The Hindus normally take it for granted that the best of the Buddha's teachings have been absorbed in their religion and that there is no need for them to undertake a separate study of the teachings and philosophies of Buddhism. They do not realize how far away they are from the truth and what they miss. Even scholars like Dr Radhakrishnan had not been fair to Buddhism when they tried to establish that it is but only an off-shoot of the Upanisadic thoughts. The radical philosophical differences in the two religious traditions have been overlooked or brushed aside by them. They also tend to interpret wrongly the passages in the Buddhist literature like Udana and read an affirmation of the Upanisadic view of Self or Brahman in the Buddha's concept of Nirvana, The import of the concepts of sunya and selflessness in Buddhism has been missed by them. It is also not generally recognized and appreciated how the middle and later Upanisads and the philosophy of the Advaita Vedanta have been influenced by Buddhist thoughts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHinduism and Buddhism are undoubtedly the two most outstanding philosophical and religious traditions of India. They are vibrant living religious traditions which have played and continue to play the most significant roles in the lives not only of countless individuals but also of a great many communities. They are the objects of study not only for the respective religious communities and professionals and researchers but also for any seeker of Truth. These traditions have not grown in a cultural vacuum and in separate independent water-tight compartments. They have interacted with and impinged on each other, in the process each affecting the other and itself getting affected. Hinduism was enriched by its interaction with Buddhism and transformed itself from a crass materialistic religion to one of high ethical ideals. Buddhism evolved into Mahayana Buddhism with the devotional (bhakti) element drawn from Hinduism and the Bhagavad Gita. The decline of Buddhism in India and the circumstances leading to its extinction in the land of its birth are subject matters for separate study by scholars and researchers. But what is of interest and relevance to any seeker of Truth is the study of their teachings and what they offer as philosophical solutions for application to our problems in modern times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work is an attempt to undertake an analytical study of the teachings of Vedanta and the various Buddhist schools in a comprehensive manner and present a comparative assessment of the philosophical ideas of the two traditions. In spite of its coming from a layman and any limitations or shortcomings that may be perceived in this work, its purpose will be deemed to have been served if it evokes interest in such a comparative study and succeeds in generating a flow of further works from more able and learned hands in the scholastic community as a counter to this one or as providing more insight and knowledge into the philosophical questions discussed and compared here.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eFundamental Philosophical Questions\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe mysteries of the universe and the existential questions have exercised the minds of the Indian sages from time immemorial. How has the universe originated? What is sustaining it and \"the stellar dance of teeming suns and planets that are whirling through the vast ethereal space?\" How has life emerged? What is the fundamental principle underlying existence? Is\" there any first cause of existence? Is there any supra-cosmic Reality, a transcendent God or Creator? Is there any soul? What happens to the individual after his death? Is there any life after death? Is there any purpose or meaning in life? What is the ultimate goal of human existence?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Upanisads dating back some 2200 to 2600 years in time, we find such philosophical and existential questions being asked by devout disciples desirous of gaining the saving knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\" What is the cause? Is it Brahman? Whence are we born? By what do we live? And on what are we established? 0 Ye who know Brahman, tell us, presided over by whom do we live in our different conditions of pleasures and pains, happiness and miseries?\" (S.U 1.1)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"By whom willed and directed does the mind light on its objects? By whom commanded do life, the first, move? At whose will have the people gained the power of speech? And what God is it that energies the eye and the ear?\" Kena I.l)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\" 0 Venerable Sir, from where is this prana (life force) born? How does he come into this body? How again does he distribute himself in the body and carry out the different functions? How does he depart?........\" ( Prasna III. 1)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"......This body is like a cart without intelligence. To what superior being belongs such power by which such a sort of body has been made intelligent? In other words, who is its mover? ......... \" (Maitri II.3)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWho are the mover and energizer of this body which is only just like a cart without intelligence? How have the eyes and ears gained their respective powers of seeing and powers of hearing? How is the mind cognizing the objects and how has it gained the power of thought, intellect and discrimination? How has the tongue gained the power of speech? How has the power of speech emanated?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe world is surfeit with pain and misery. What is the source of these pains and miseries? Are there any means of liberation from these pains and miseries, sufferings and sorrows? What is the ultimate goal? What is the ultimate reality behind the ever-changing flux of things experienced in this world? These are the profound philosophical questions to which the Indian seers have attempted to find satisfactory answers since the dawn of Indian civilisation. Their search has been for the ultimate truth, the ultimate reality behind the impermanent scheme of things in this phenomenal world. Their soul-stirring cries and prayers have been:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"From the unreal lead me to the real, from darkness lead me to light, from death lead me to immortality (life-eternal, amaratvam)\" (B. U. 1.3.28).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\"The face of truth is covered with a golden disc. Unveil it, o Pusan; so that I who love the truth may see it\" (Isa. 15) Early man in his primitive past when faced with the inimical forces of nature was struck with awe and fear. His instinctual fears were the ones which first gave rise to the ideas of supernatural powers and gods controlling these forces of nature. As he evolved, his intellectual powers and analytical reasoning developed and his ideas became more and more refined and new thoughts and discoveries added to the collective wisdom of men.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the fertile cultural ground and climate of India grew many different systems of philosophical thoughts and spiritual insights answering to the different human needs and meeting the different levels of understanding and spiritual consciousness of men. A vast corpus of philosophical and spiritual wisdom has been developed and bequeathed from ancient times as precious legacies for posterity. But bewildering complexities and contradictions characterize these Indian philosophical systems. The present attempt is a search through the maze of these teachings from a layman's point of view to find out the core meanings of the answers given by some important philosophical systems to the above profound existential questions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe basic objective, as in any such enquiry, is to gain an insight into the ultimate reality or ultimate truth of existence and an understanding of the ultimate goal in life, the summum bonum of life. For, unlike Western philosophy, Indian philosophy is closely linked to the way of life. The enquiry into the truth or reality here is not for the sake of knowledge or love of wisdom alone, but also for the sake of defining the ultimate goal in life. Here the knowledge of ultimate reality determines and fixes the ultimate goal in life and also dictates the path to be traversed in life to achieve this ultimate goal and realize the ultimate reality.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the outset, it would be appropriate to define clearly what we understand by the term ultimate reality. What is it that qualifies to be designated as the ultimate reality? The reality, as generally understood, is the one that must always be. It is the one that is ever present in all the states of existence conceivable and without which no state of existence can be conceived. The test of reality is existence for all times. It remains unchanged through all the changes of existence. It is eternal and immutable. It is birthless, deathless, it is unborn, uncreated, uncaused. It was, it has always been, it is and it always will be. Further, as the Chiindogya Upanisad describes, it is the one \"that is free from evil, free from old age, free from death, free from grief, free from hunger and thirst\" (C. U VIII 7.1). Having defined this, is there anything we find in existence that answers these criteria? Is it God, Isvara or Brahman as variously described?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFirst, let us study the concepts of many gods in the Vedas.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eList of Figures\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eForeword\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003ePreface\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eAcknowledgments\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eAbbreviations\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eIntroduction\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePART I\u003cbr\u003eVEDIC IDEAS\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eCHAPTERS\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e1.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"100%\"\u003e\u003cb\u003eVedic Ideas\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e7\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Polytheism in the\u003cspan\u003e Vedas\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Vedic Scriptures\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Sacrificial Rituals\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Varna Theory\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Vedic Philosophy\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Ultimate Goal\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePART II\u003cbr\u003eUPANISADS\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e2.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eBasic Ideas\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e21\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eRta at the Command of the Imperishable\u003cd\u003e\u003c\/d\u003e\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Supremacy of Brahman-Parable in the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eKena Upanisad\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Divine Powers in the Universe and Individual Self\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Supremacy of Prana and Prana as Prajnatma\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. The Five Vital Breaths\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. The Dual Principles and the One Brahman\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Interdependency of Cosmic Universe and Individual Self\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. Progressive Definition of Brahman\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. Theories of Self(\u003ci\u003eAtman\u003c\/i\u003e)\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e3.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTheories on the Origination of the Universe\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e51\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Creation from Non-Being (\u003ci\u003eAsat\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Creation by God\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Brahman-\u003ci\u003eParinamavada\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. From Gunas Arise the Universe\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e4.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKarma and Rebirth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e73\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Evolution of the Ideas in the Upanisads\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. What Constitutes the Transmigrating Self?\u003c\/td\u003e\n\u003ctd\u003e78\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Underlying Principle Turning the Universe\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e5.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTheories on Brahman\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e81\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Five Sheaths of Brahman (\u003ci\u003eTaittinya Upanisad\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Seven Levels of Reality (\u003ci\u003eKatha Upanisad\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. The Three States of Consciousness\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Brahman of Four Quarters (\u003ci\u003eMandukya Upanisad\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. The Four Selves of Brahman (\u003ci\u003ePaingala Upanisad\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Comparison of the Ideas in Mandukya and Paingala\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. The two Brahmans\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. The Radiant Supreme\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. Summary\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e6.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eLiberation (Life Eternal)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e117\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Ultimate Goal\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Liberation in\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eSamkhya\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003ePhilosophy\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Liberation in the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eUpanisads\u003c\/i\u003e\n\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Identification with Reality\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e7.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMoral Preparation for Spiritual Life\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e131\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The Three Principal Virtues (\u003ci\u003eB. U.\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Duties to be Performed (\u003ci\u003eT. U.\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Final Teaching to the Departing Students (\u003ci\u003eT. U.\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Oneness of Self - (\u003ci\u003eIsa\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eand\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eKaivalya\u003c\/i\u003e)\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e8.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePath to Liberation (Life Eternal)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e135\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Brhad-aranyaka Upanisad\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Chandogya Upanisad\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Katha Upanisad\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Mundaka Upanisad\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Maitri Upanisad\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Paingala Upanisad (Chapter III \u0026amp; IV)\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Subala Upanisads\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. Doctrine of Divine Grace\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePART III\u003cbr\u003eBUDDHISM\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e9.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eEarly Buddhism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e151\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The Buddha\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Buddhist Scriptures\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. The Four Noble Truths\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Meditative Practices\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Theory of Anatta (No-Self)\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Theory of Kamma\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7.\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eNibbana\u003c\/i\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e10.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAbhidhamma\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e243\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The Theravada Abhidhamma\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. The Sarvastivada (Realist School)\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Sautrantika\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e11.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePrajnaparamita\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e257\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Revival of Anatman Teaching\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Prajnaparamita Literatures\u003c\/td\u003e\n\u003ctd\u003e258\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Perfection of Wisdom (\u003ci\u003ePrajna\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Emptiness (\u003ci\u003eSunyata\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Knowledge of the Five Skandhas in Perfect Wisdom\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Form is Emptiness and Emptiness itself is Form\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Nirvana of No Fixed Adobe\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. The Six Perfections (\u003ci\u003eParamitas\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. The Bodhisattva Ideal\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e12.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eMadhyamaka\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e273\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Madhyamaka Literature\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Emptiness of All Dharmas (Dharma-\u003ci\u003eNairatmya\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Truly Empty Hence Unfathomable Existence\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Eight-fold Negation\u003c\/td\u003e\n\u003ctd\u003e277\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Dependent Origination is also the Middle-Path\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Dialectic of Nagarjuna\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Two-Fold Truth\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. Emptiness-Psychological Analysis\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. Samsara and Nirvana are Identical\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e13.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eYogacara\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e289\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Yogacara Literature\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Yogacara Classification of Dharmas\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Evolving of Consciousness (\u003ci\u003eVijnana-Pannama\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Three-nature (\u003ci\u003eTrisvabhava\u003c\/i\u003e) Theory\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Turning Around of the Basis (\u003ci\u003eAsarya Paravrth\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Three-Knowledges\/Three-Truths\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Emptiness in Yogacara School\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. Representation-Only (\u003ci\u003eVijnaptimatra\u003c\/i\u003e)\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. Suchness\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10. Cittamatra (Mind Only\/Vijnanavada)\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e14.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSelflessness of Buddhism Vs. Self of Upanisads\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e313\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Self Vs. Selflessness\u003c\/td\u003e\n\u003ctd\u003e313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Isvara Vs. Dependent Origination\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e315\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e15.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eParths and Stages of Bodhisattva\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e319\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Five Paths\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Ten Stages (\u003ci\u003eBhumis\u003c\/i\u003e) of Bodhisattva\u003c\/td\u003e\n\u003ctd\u003e320\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Bodhisattva Model and Seven Purification in Hinayana\u003c\/td\u003e\n\u003ctd\u003e326\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. How to Become a Buddha\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePART IV\u003cbr\u003eEARLY ADVAITA VEDANTA\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e16.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eGaudapadiya-Karika\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e335\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Creation Theories Rejected\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Parinama's Theories Refuted\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Mayamatra\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Analysis of Maya\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Proof of Unreality-Equality of Walking and Dream States\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. No Objective Reference\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Duality is the Vibration of Consciousness\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. Atman is Like Space\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. Atman, The Non-Dual Self\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10. Ajativada (Doctrine of Non-Origination)\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e11. Gk's Philosophy Compared with Buddhism\u003c\/td\u003e\n\u003ctd\u003e357\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e12. Asparsa-Yoga\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e13. Ultimate Goal\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePART V\u003cbr\u003eADVAITA OF SANKARA\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e17.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAdvaita of Sankara\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e375\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Maya\u003c\/td\u003e\n\u003ctd\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Ignorance and Transmigratory Existence\u003c\/td\u003e\n\u003ctd\u003e378\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Ignorance (Avidya) and Maya\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Maya and Sunyata\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Maya-Sakti (Isvara)\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Unreality of Transmigratory Existence\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e7. Badha (Sublation)\u003c\/td\u003e\n\u003ctd\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e8. The Four States of Experience and the One Consciousness\u003c\/td\u003e\n\u003ctd\u003e394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e9. Atman (Brahman) - The Ultimate Reality\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e10. Ethics\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePART VI\u003cbr\u003eULTIMATE TRUTH\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003e18.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eUltimate Truth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e409\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. A Brief Review of the Philosophies\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Essencelessness \/ Emptiness\u003c\/td\u003e\n\u003ctd\u003e414\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. PraxisThe Buddha\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Tathagatagarbha\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e419\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eBibliography\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003e\u003ci\u003eIndex\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e427\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"O. N. Krishnan","offers":[{"title":"Paperback","offer_id":41556775796874,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41556775829642,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/8970_600x_56a81233-4806-4515-9a6c-35da001da5e1.jpg?v=1658911658"},{"product_id":"indian-philosophy-and-text-science","title":"Indian Philosophy and Text Science","description":"\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eThe present book aims at clarifying various aspects of Indian philosophy by applying concepts used in text science to their analysis. Text science attempts to establish universal rules which apply to all forms of human expression. If we regard all human expression, 'including behaviour', as communication, it contains a meaning system whether it has the form of language or not. Human expression may be classified as language, figure, body action, and so forth; we consider all these forms of expression to be texts, for which there must apply universal rules. The aim of text science is to explain how these rules function throughout various types of texts and thus provide a better understanding of human behaviour.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eHere the direction of analysis is from context to text. It is also possible to move from the text. It is also possible to move from text to context. We can arrive at a new context from texts such as commentaries, which context cannot be discovered through reading only one of those texts. Such a context will certainly help us coherently interpret other texts related to the texts. The concept of context and these two directions of analysis may not be necessarily new tools to scholars of Indian studies, who often adopt this method unconsciously. However, we aim to use this method consciously here. It is an underlying principle of this book that in order to understand texts, written in Sanskrit or other languages, we need to turn our attention towards factors outside of them, such as information provided by other areas of study, which factors we call context.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\" data-mce-fragment=\"1\"\u003eAll the contributors to this book have made particular use of this concept in their analysis. Nine papers have been organized into four parts: (1) General (2) Buddhism (3) Vedanta, Mimamsa and Vyakarana and (4) Nyaya and Vaisesika.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDr. Toshihiro Wada is a Professor of Indian Studies, at Nagoya University, Japan. He obtained a Ph.D. degree from the University of Poona in 1998 and D. Litt from Nagoya University, Japan in 2002. He mainly works on logic and philosophy of language in Navya-nyaya and published two books: Invariable Concomitance in Navya nyaya in 1990 and The Analytical Method Navya Nyaya in 2007. His papers appear in the Journal of Indian Philosophy, Asiatische Studien, Acta Asiatica, and Nagoya Studies in Indian Culture and Buddhism: Sambhasa, and so forth.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn 2002 the Graduate School of Letters Nagoya University received a five-year national grant to establish an international centre of excellence (COE) in the humanities. This grant enabled us to conduct that 21st-century COE program entitled integrated text science and headed by Prof. Shoichi Sato. As part of this project, we held eight international conferences one of which was devoted to research on the texts of classical India. This conference was held under the title of Conflict between tradition and Creativity in Indian philosophy text and Context in December 2005. Its proceedings were published by the Graduate School of Letters Nagoya University in 2006 containing five papers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present book includes these papers of which three have been revised. Fortunately, four additional scholars have contributed to this book. Accordingly, this book has got a new look and we hope will attract more readers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am grateful to the Graduate School of Letters for permission to reproduce the five papers mentioned above with or without revision. I would also like to thank Arm corporation Nagoya for preparing the fine camera-ready sheet for this book.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present book aims at clarifying various aspects of Indian philosophy by applying concepts used in text science towards their analysis. Text science attempts to establish universal rules which apply to all forms of human expression. If we regard all human expression, ‘inflecting behaviour’, as communication, it contains a meaning—system whether it has the form of language or not. Human expression may be classified as language, figure, body action, and so forth; we consider all these forms of expression to be texts, for which there must apply universal rules. The aim of text science is to explain how these rules function throughout various types of texts and thus provide a better understanding of human behaviour.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt may be sometimes difficult to differentiate text science from communication theory. As long as spoken or written language is being dealt with, they do not essentially differ. Text science, however, deals with certain issues which communication theory does not, such as the relationship between the meaning of a text and its context or cultural background, the genesis of texts or text groups, the relationship among the different versions (texts) of a text written by one and the same author, the relationship between the successive commentaries (texts) of one text, and so forth. Since text stands for anything meaningful, as mentioned above, text science can delve into meaning systems underlying even art, such as; pictures and sculpture, and human behaviour, such as rituals.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the most important concepts text science makes use of is that of context, which functions as the factor determining the meaning of a text. All the contributors to this book have made particular use of this concept in their analysis. ‘Context’ indicates not only the linguistic structure surrounding a particular expression but also the non-linguistic structure surrounding it, such as the speaker, the hearer, the social or cultural circumstances, etc. of that expression. Moreover, the term context can be used to mean other text(s) independent of but relating to the text in question or the intellectual framework which impels that expression. Moreover, the term ‘context’ can be used to mean other text(s) independent of but relating to the text in question or intellectual framework which impels one to interpret each text as forming the whole. It is in the second or third sense that all the contributors will use this term in the following chapters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe context will lead us to a new understanding of, for instance, a written text. When we encounter a text contradicting a general tradition or presupposition in India, we attempt to take a specific tradition, some fact, or wider presupposition as the context and thus are able to solve this contradiction by viewing the text from the viewpoint of this context. If this context allows us to understand other texts more coherently, it is a useful method of interpreting all those texts. Here the direction of analysis is from •context to text. It is also possible to move from text to context. We can arrive at a new context from texts, such as commentaries, which context cannot be discovered through reading only one of those texts. Such, a context will certainly help us coherently interpret other texts related to the texts. The concept of context and these two directions of analysis may not be necessarily new tools to scholars of Indian studies, who often adopt this method unconsciously. However, we aim to use this method consciously here. It is an underlying principle of this book that in order to understand texts, written in Sanskrit or other languages, we need to turn our attention towards factors outside of them, such as information provided by other areas of study, which factors we call context.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo classify the nine papers contributed to this book, it might have been better to take the text-context viewpoint. However, this way of classification is not so familiar to scholars of Indian studies. Moreover, since text science deals with non-language meaning systems as well as language meaning systems, this classification would have only limited use here. It is also a fact that it is more difficult to present theories on non-language meaning systems than on language meaning systems, and much more difficult to connect both types of systems. As the papers in this book do not deal directly with non-language meaning systems, it is not necessary to enter into a comparison of language and non-language meaning systems here, though such a topic deserves much future work by researchers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, we have adopted the orthodox classification, i.e., Buddhism or non-Buddhism, and the schools of Indian philosophy. Nine papers have been organized into four parts: (I) General, (II) Buddhism, (III) Vedanta, Mimamsa and Vyakarana, and (IV) Nyaya and Vaisesika. Below I have provided brief summaries of the nine chapters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter l \"The Context of Indian Philosophy\" by Johannes Bronkhorst investigates the importance of context in interpreting philosophical texts of classical India. In one case he has attempted to explain the reason for the criticism by Bhattoji Diksita (ca. 1600) of his teacher by taking notice of the religious affiliations of both; in another case, Bronkhorst has shown how the debate between Kumarila (ca. 7th century), a Mimamsaka, and the Buddhists concerning the existence of universals reflected their social background; Kumarila being a Brahmin would quite naturally believe in universals like ‘Brahmin-ness’, which would distinguish him fundamentally from other human beings. In general, Bronkhorst has revealed the importance of public debates as the context of philosophical texts or systems and has claimed that the difference between the philosophical systems of the Sarvastivada and the Theravada schools resulted from the fact that the former system developed from a context in which debate played an important role and that the latter developed from a context in which debate did not. Finally, Bronkhorst objects to the practice of trying to understand Indian philosophy by merely looking at questions and issues it has in common with modern Western philosophy; instead Indian philosophy has to be understood within its own historical context.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 2: \"Some Reflections on the History of Buddhist Canons in Ancient India\" by Masahiro Shimoda attempts to interpret Buddhist scripture, in particular the teachings associated with\u003cspan\u003e Sakyamuni\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eBuddha’s perfect awakening and the issues concerning it, as texts which can be influenced by their context. Shimoda has started with the episode of \"the god Brahma’s entreaty of the Buddha to his discourse\", which raises two significant issues: (1) words cannot adequately convey the truth or experience of the Buddha, and (2) no truth would come to the world without the utterance of words by the Buddha. Words are the medium for conveying Buddha’s experience, and they exist in particular forms in particular historical contexts. Shimoda has shown how the context of the Buddha’s teaching changed over the first two to five hundred years after his enlightenment: the Buddha’s words first heard directly and individually cherished by his disciples became public in Buddhist communities after his death. At first transmitted orally they later were consigned to writing and became scriptures. Shimoda recommends a rethinking of the history of Buddhism from the viewpoint of text context instead of reconstructing history by dealing with scriptures merely as documents.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 3: The Gandharan Disturbance in the Late 4th Century CE as a Context\" by Shigeru Saito has as its field of inquiry Gandharan Buddhism. Saito has constructed a context using the travelogue entitled Gao seng faxion zhuan by the Chinese pilgrim Faxian, who visited north India in the early 5th century. in 402 CE Faxian visited the Gandharan region. The number of temples and monks he notes in Purusapura, the capital, is much less than what he reports in other places, which, according to Saito, indicates the decline of Gandharan Buddhism. Saito argues that this decline was caused by the Gandharan Disturbance which occurred between Sapur ll’s expedition to the east and Kidara’s unification, i.e., between ca.350 and ca. 410 CE. This context can explain why the Buddhist scholars Asanga and Vasubandhu moved from their home in Purusapura to the east during this period, which facts are referred to in the Da tang xi yu ji this context also explains why nine priests left Ji bin and went to China to translate texts into Chinese, as referred to in the Gao seng zhuan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 4: \"Consuming Scripture: Philosophical Hermeneutics in Classical India\" by Parimal G. Patil investigates how Kumarila assigns significance to Vedic texts. Patil has addressed three questions: (1) What counts as scripture? (2) Wherein lies its authority? (3) What can be said about philosophical theology on the basis of scripture, and how can this be justified through exegesis, and other commentarial and ‘quasi-commentarial’ practices? He claims that these questions form an ‘intellectual context’ in which all scriptural statements should be properly understood and that to properly interpret a scriptural statement is to make good use of it. Patil calls this model of hermeneutics ‘principled consumerism’. He emphasizes that Kumarila’s intellectual context will help us understand the creativity and innovation of Hindu theology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 5: \"The Beginnings of\u003cspan\u003e Bhakti's \u003c\/span\u003eInfluence on Advaita Doctrine: The Teachings of Madhusudana Sarasvati\" by Shoun Hino clarifies how Madhusudana, who was active in the 16th century, introduced bhakti into the tradition of the\u003cspan\u003e Advaita Vedanta \u003c\/span\u003eschool. In this school bhakti is not an essential means of obtaining liberation, but he synthesized it into the Advaitic way to liberation. Some factor, in other words, context, impelled him to do this, and it is his faith in Krsna from a younger age. From the viewpoint of this context, Hino has indicated two important points: (1)Madhusadana maintained the importance of bhakti as a driving force for progressing through the stages of liberation, and (2) he held the already established idea that nididhycisana is, in the end, to be equated with bhakti. This chapter shows that even the Advaita Vedanta school, whose founder, Sankara, gave only minor importance to bhakti, could not survive without incorporating bhakti into its teachings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 6: \"Bhartrhari on Text and Context\" by Toshiya Unebe examines the relationship between the understanding of the meaning of a sentence (text) and its context in Bhartrhari’s Vakyapadiya. Unebe has shown that in understanding the meaning of a sentence, Bhartrhari takes into consideration the situation, or circumstances (prakarana), in which the sentence is uttered. This situation corresponds to our concept of context. Unebe further examines the argument between the Grammarians and the Mimamsakas on whether one should deal with a passage containing many verbs as a single integral sentence (ekavakya) or separate sentences. This argument presents what literal context is, according to both schools. Bhartrhari’s view is ultimately related to the concept of pratibha, a flash of understanding. Understanding of a text (whether a word or a sentence) is neither that of the meaning of all the linguistic elements which constitute it, nor that of the meaning of the other texts surrounding it, but an instantaneous and intuitive cognition encompassing the entire context including literal context.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 7: \"New light on the Commentary Texts of Ancient India: A Genesis of the Inherence Chapter in the Commentaries on the Padartha-dharma-samgraha\" by Katsunori Hirano explores the system through which the commentaries convey information and advances a new theory to explain their genesis in ancient India. Hirano has taken up the commentaries on the Padartha-dharma-samgraha of Prasastapada (ca. 550-600). They are generated via combination with already known information; that is, the ‘texture’ of the quotation of the commentaries is composed of information drawn from preceding texts. Introducing the quotation theory, Hirano has focused attention on the way in which information is quoted or drawn from the preceding commentary texts, such as the Vyomavati of Vyomasiva (ca. 900-960) the Nyayakandali of Sridhara (ca. 950-l 000), and the Kiramivali of Udayana (ca. 1050—1100), implicitly and explicitly. ln addition, a social context, as the necessary conditions for the genesis of the commentary texts, has been offered.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 8: \"Text, Context, and Author’s Intention: Two Frames of Reference in the Vaisesika School\" by Takanori Suzuki attempts to explain the different conceptions of sabdapramana(language as a valid means of obtaining true cognition) in the Vaisesika tradition. Suzuki claims that those conceptions are rooted in two major currents in the tradition, which Suzuki calls ‘context’. He has dealt with the commentaries on the Padartha-dharma-samgraha, i.e., the Vyomavati, the Nyéyakandali, and the Krianavali as in chapter 7. The first two commentaries (texts) regard sabdopramana as one variety of inference as does the padartha dharma samgraha while the third one regards it as a means independent of inference as the Nyaya school does. Thus Suzuki has constructed the context which gives birth to the different conceptions in one tradition and has laid a foundation for future research on such a context.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 9. The genesis of Sanskrit texts and their context in Navya nyaya form Gangesa’s Tattvacintamni to its commentaries by Toshihiro wada based on the quotation theory like chapter 7 deals with the way in which commentaries are composed and what context impels them to arise in their extant forms. The present chapter takes up the Vyaptipanchka section of the Tattvacintamani and two commentaries thereon the Tattvachintamani saravali of Vasudeva (Second half of the 15th century) and the Tattvacintamani prakasa of Rucidatta (first half of the 16th century). This chapter too supports the conclusions of Chapter 7.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes of Contributions\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction (Toshihiro Wada)\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart I: General\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eJohannes Bronkhorst (The Context of Indian Philosophy)\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart II: Buddhism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMasahiro Shimoda (Some Reflections on the History of Buddhist Canons in Ancient India)\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eShiferu Saitto (The Gandharan Disturbance in the late 4th Century CE as a context for a new viewpoint of Gandharan Buddhism\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart III: Vedanta Mimamsa and Vyakarana\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e75\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eParimal G. Patil (Consuming Scripture Philosophical Hermeneutics in Classical India )\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eShoun Hino (The Beginnings of Bhakti’s Influence on Advaita Doctrine the teachings of Madhusudana Sarasvati)\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eToshiya Unebe (Bhartrhari on text and context)\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart IV: Nyaya and vaisesika\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eKatsunori Hirano (New Light on the Commentary Texts of Ancient India)\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eTakanori Suzuki (Text Context and Author’s Intention: Two Frames of Reference in the Vaisesika School\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eToshihro Wada (The Genesis of Sanskrit texts and their context in Navya-Nyaya from Gangesa’s tattvacintamani to its commentaries)\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Toshihiro Wada","offers":[{"title":"Default Title","offer_id":41561102155914,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/INDIANPHILOSOPHYANDTEXTSCIENCE.jpg?v=1660387947"},{"product_id":"an-introduction-to-indian-philosophy","title":"An Introduction to Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe object of this book is to provide a simple introduction to the Indian systems of philosophy. Each one of these systems has had a vast and varied development. An attempt has been made to introduce the reader to the spirit and outlook of Indian philosophy and help him to grasp thoroughly the central ideas rather than acquaint him with minute details. Modern students of philosophy feel many difficulties in understanding Indian problems and theories. Their long experience with university students has helped the authors to realise these, and they have tried to remove them as far as possible. This accounts for most of the critical discussions which could otherwise have been dispensed with.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book has been primarily written for beginners. The first chapter which contains the general principles and basic features of Indian philosophy, as well as a brief sketch of each system, gives the student a bird's-eye view of the entire field and prepares him for a more intensive study of the systems which are contained in the following chapters. It is hoped, therefore, that the book will suit the needs of university students at different stages, as well as of general readers interested in Indian Philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSATISCHANDRA CHATTERJEE, M.A., PhD, Formerly Head of the Department of Philosophy at Calcutta University DHERENDRAMOHAN DATTA, M.A., PhD, Formerly Professor of Philosophy, Patna College in Patna University Government of India conferred on him Padma Bhushan for his services rendered in the field of Indian Philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe object of this book is to provide a simple introduction to the Indian systems of philosophy. Each one of these systems has had a vast and varied development and cannot be treated adequately in a brief work like this. An attempt has been made to introduce the reader to the spirit and outlook of Indian philosophy and help him to grasp thoroughly the central ideas rather than acquaint him with minute details. Modern students of philosophy feel many difficulties in understanding Indian problems and theories. Their long experience with university students has helped the authors to realise these, and they have tried to remove them as far as possible. This accounts for most of the critical discussions which could otherwise have been dispensed with.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe book has been primarily written for beginners. The first chapter which contains the general principles and basic features of Indian philosophy, as well as a brief sketch of each system, gives the student a bird's-eye view of the entire field and prepares him for a more intensive study of the systems which are contained in the following chapters. It is hoped, therefore, that the book will suit the needs of university students at different stages, as well as of general readers interested in Indian philosophy. It will serve the needs of B.A. Pass students may be required to have a brief general acquaintance with Indian philosophy as a whole, as well as those Honours students who may be expected to have a more detailed knowledge of one or more systems.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is the firm conviction of the writers that Reality is many-sided and Truth is manifold; that each system approaches Reality from one point of view or level of experience, and embodies one aspect of Truth. They have tried to approach each system with sympathy and justify it, rather than dismiss it with customary criticism. They believe that a sympathetic insight into the great systems will enable the student to grasp their truths more easily and give him a sound philosophical outlook.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile an attempt has been made to bring out the significance of Indian views in terms of modern Western thought, care has always been exercised to preserve their distinctive marks, such as their spiritual and practical outlook, and their recognition of the different levels of experience.\u003c\/p\u003e","brand":"Satischandra Chatterjee, Dhirendramohan Datta","offers":[{"title":"Paperback","offer_id":41561112051850,"sku":"","price":395.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41561112084618,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ANINTRODUCTIONTOINDIANPHILOSOPHY.jpg?v=1660384608"},{"product_id":"nyaya-manjari-volume-1-the-compendium-of-indian-speculative-logic","title":"Nyaya-Manjari, Volume 1","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book, of numerous references, is an encyclopedia of logic, metaphysics, ethics and theology and represents the history of Indian Philosophy of a particular period. A popular saying credits the author, Jayanta, with the reputation of being a master scholar of Indian logic. No study of Indian logic can be considered to be complete without having recourse to this work.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe main task of the author in this book is to defend the views of Vatsyayana as expressed in his Nyaya-bhasya on the sutras of Gautama against the criticisms offered by the adversaries. He has criticised the views not only of the Buddhists but also of the Grammarian bhartrhari and the Mimamsakas-Kumarila and Prabhakara. his condemnation of the Prabhakaras as plagiarists who borrowed from the Buddhists shows his intimate knowledge both of the Buddhists and the mimamsaka schools. In his lengthy discussion on the pramanas in this volume, he refuted the hypothesis of the Bhattas and the prabhakaras. Thus the book provides knowledge not only of the details of the Nyaya School but also of the systems of logic followed by the rival schools.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf the two-Volume-project of its English translation, the present Volume is numbered I. It covers the first six ahnikas which deal primarily with the means of Valid Knowledge (Pramanas). His refutation of the views of rival schools is logical and appealing. This voluminous work, full of arguments and counter-arguments has seldom any parallel in Indian history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBoth in the selection of the subject matter and the method of its treatment, the author has displayed his wide learning and scholarship.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJayanta's Nyayamanjari became obscure in the course of time in North East India because of the eminence of Vacaspati Mira, Udayana, Gangega Upadhyaya and Mimamsakas. The rise of Navyanyaya in Bengal is another prominent factor since the Neo-logicians eclipsed the name and fame of their predecessors to a great extent. The decline of the glory of Kashmir as a scat of learning owing to political reasons is also a great factor which stood in the way of the attraction of aspiring students from other states. Jayanta rose to prominence in his advanced age in Kashmir. Before the adequate publicity of Jayanta's masterpiece `Nyaya-manjari' the sun of the glory of Kashmir went down. The cultural vacuum in India was filled up by the rise of the Prablakaras and the Naiyayikas around Mithila and other seats of learning in the eastern zone in the latter half of the middle ages. The rise of the Jaina logicians in the western zone is another factor which led to the isolation of Kashmirian culture round about the same period. Jayanta was known to Prabhicandra Suri and Gangeia Upadhyaya. The latter knew him as jarannaiyayika. Most probably he was not familiar with his great work. Vacaspati Migra and Udayana Acarya became the focus of attention of all students of the Nyaya-Vaisesika systems. Moreover, Jayanta was not a systematic interpreter of the Nyaya-Sutra. He selected all the important topics of Logic and defended the essential features of the Realistic views of the Nyaya system to the best of his abilities_ He selected the right channel of defence and shattered all barriers between the Idealists and the Poet-philosophers. His contributions to Philosophy, Ethics, and Theology are of no mean order. His Catholicity in Religion even in the present day wins the admiration of religious reformers and thoughtful persons, devoted to social service. It is undoubtedly the good fortune of the twentieth century that the great work of Jayanta was unearthed in Southern India and was published by the late Gat Gadhara Sastri. The discovery of the text of Nyaya-manjari proves its excellence. It led to acceptance in the remotest seat of the national culture of independent India. The political turmoil is the predominant reason for its non-circulation in the states of India which were cut off from Kashmir by foreign invasion and internal feuds and constant political unrest in the intervening countries.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThrough the grace of God, I have been able to present the first volume of Nyaya-Manjari which embodies the ways of true knowledge of the Indian Logic to the enlightened societies of the East and the West through the medium of English. This volume also comprises Epistemology and the fundamental elements of Theology and Religion. I completed my work long ago and got it published in the Calcutta Review. During the period of publication, I could not read the proof sheets owing to my protracted illness. I depended upon the office staff for the correction of the published pages. I got them retyped and sent them for publication. Bad health stood in the way of revising the printed and retyped pages. Also, I have not been able to go through the proof sheets of the present volume myself owing to the want of prompt communication for unavoidable reasons. I am sorry to state that I have noticed a few errata and lacunas in the final stage since I had to depend solely upon a corrupt text. I have no opportunity of getting them corrected at present. I take the sole responsibility on my own shoulders and lay the blame on no other doors for these shortcomings. I have made up my mind to do justice to the published work and to annex all corrections to the second volume which will be published in the near future. I simply beg the apology of the present readers for the adverse circumstances which stand in the way of my prompt action to rectify the book to the best of my abilities. To err is human and as such I may crave the indulgence of the sagacions readers for the same.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI gratefully acknowledge my indebtedness to my beloved parents, teachers, friends and well-wishers whose constant encouragement has given me the impetus to complete my work. My distinguished students and near ones have promised to help me with their suggestions and constructive criticism In anticipation I express my thanks to them. I invite criticism and valuable suggestions from all sympathetic readers. I think that it is a work of national importance which will help the future to raise the standard of research work both in India and abroad.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI acknowledge my indebtedness to my late father, Panchanana Tarkavagisa who had acted as a pioneer in the translation of Nyaya-manjari in Bengali. He paved the way which I have followed in English. He had to give up his work after making some progress since his weak eyes could not bear the strain of overexertion in his old age.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI express my thanks with gratitude to my publishers who have encouraged me all along with ungrudging cooperation and also to all my well-wishers.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eJayanta Bhatta is an obscure great scholar whom India may be proud of. He is like the moon in the misty night of December. He has written the monumental work ‘Nyaya-manjari’. Though it should have been widely studied and discussed yet unfortunately it has not attracted the attention of Indian scholars as much as it deserves to do. We shall not try to find out the circumstances which were unfavourable to its study. We thank our stars that such a precious book was discovered and published by M. M. Gangadhara Sastri towards the end of the 19th century A. D. In this introduction we shall not discuss so much about the merits of Nyayamajfijari as its author.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAbhinanda, son of Jayanta Bhatta, gave his pedigree in his family in his introduction to Kadambari-katha-sara. We learn from it that Jayanta Bhatta’s remote ancestor Sakti migrated to Kashmir from Bengal in the seventh century. He belonged to the Bharadvaja family of the Gauda section of Brahmins. The long journey undertaken by Sakti as described by Abhinanda, suggests that Sakti most probably migrated from Bengal to Kashmir. As he was a Gauda Brahmana the home of his ancestors was Bengal. But it is difficult to say with absolute certainty that Sakti migrated from Bengal. His grandson was Sakti Svamin. He was a minister of Muktapida, also known as Lalitaditya. The great-grandson of Sakti Svamin was Jayanta. We also learn from Abhinanda that Jayanta was a poet of no mean order and was also endowed with the gift of the gab. He was well-versed in the Vedic lore and the different branches of studies subordinate to the Vedas. Nay, he was well-acquainted with all the branches of the Sastras. Nyaya-manjari was composed by him, for its author acquired the title of Vrttikara (the writer of a commentary). This glorious title, conferred upon him by a circle of scholars, points to the unqualified merit of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe date of Jayanta is not clearly stated in the Nyaya- Manjari. Prof. A. B. Keith holds that Abhinanda composed the synopsis of Kadambari in the ninth century A.D. He takes pride in his father’s title ‘Vrtti-kara’. This title suggests that Nyaya-Manjari had been appreciated by the learned scholars of his time. In other words, Nyaya-manjari precedes Kadambari-katha-sara. If we accept the view of Dr Keith, Nydaya- manjari was composed in the ninth century A.D. But Dr Keith has not elaborately discussed the problem of the date of Abhinanda. So there is room for doubt about its certainty. Let us discuss the problem of Jayanta’s date de novo.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are some incidental personal references, in the Nyaya- manjari of Jayanta, which throw some light on the age of its author. Jayanta mentions the name of Samkaravarman, the king of Kashmir.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYadapurvamiti viditva nivarayamasa dharmatattvajnah \/\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRaja Sarnkaravarma na punar Jainadi-matamevam \/\/\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(p. 248 N, M, Benares edition)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKing Samkaravarma stopped some religious customs as it had been unprecedented. Jayanta uses the verb in the past perfect tense (dif). Does the verb ‘nivarayamdsa’ suggest that Samkara varman had reigned long before Jayanta was born? If it is so how is it that Jayanta’s great-grandfather was contemporaneous with King Lalitaditya? The reign of Muktapida extended over the period of thirty-six years (from 733 A.D. to 769 A.D.) From this datum alone we are in a position to infer the date of Jayanta. Jayanta must have been born in the middle of the ninth century A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLet us cite another verse from Nyaya-Manjari, which will help us to understand the meaning of the verb in the past perfect tense mentioned above.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eRaja tu gahvare ’sminnaSabdake bandhane vinthito ’ham \/\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGrantha-racana-vinodadiha hi maya vatsara gamitah \/\/\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(p.363 N. M. Banares edition)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJayanta was imprisoned in a cave at the mandate of the king of Kashmir. He utilised his dreary days. He took to the writing of Nyaya-Manjari. Thus, he got relief from the pain of confinement. During the period of confinement, King Sarmkaravarman most probably put a ban on the Nilambara custom. Jayanta defends the action of the king as the said custom is immoral and not religious. The use of the verb in the past perfect tense suggests the skill of Jayanta in introducing bitter incidents without provoking the wrath of the then-ruler.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow the question ‘Why was Jayanta imprisoned by King Samkaravarman?’ arises in our mind. Jayanta remains silent on this point. Kalhana in his Rajatarangini furnishes us with a ‘clue. If we rightly grasp it then the reason behind Jayanta’s imprisonment becomes clear.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDvijastayor nayakakhyo Gaurisa-sura-sadmanoh \/\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCaturvidyah krtam tena Vagdevikula-mandiram \/\/\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(Raja-tarangini 5\/159)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWho is this Nayaka? Stéin thinks that the rhetorician Bhatta Nayaka has been referred to in this verse. There is no sound reason at the back of this conjecture except the surname ‘Nayaka’ itself.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA rhetorician is not necessarily a Vedic scholar, Nayaka was not the name of the scholar. The title ‘Nayaka’ was most probably converted into a name. Jayanta deserved the title \"Nayaka’ in the fitness of things. In his versatile scholarship erudition in the Vedic lore, oratory and skill in composing poems he was second to none. He was honoured by the king who appointed him a teacher of the royal institute of learning attached to the newly built temples of Siva. My revered father the late Pandit Pancanana Tarka-vagisa in his introduction to Nyaya-manjari rightly identified Nayaka with Jayanta. Thus, Jayanta became the most exalted teacher in Kashmir during the reign of Samkaravarman.\u003c\/p\u003e","brand":"J. V. Bhattacharyya","offers":[{"title":"Default Title","offer_id":41561147670666,"sku":"","price":1495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NYAYAMANJARI.jpg?v=1660388758"},{"product_id":"the-nyaya-sutras-of-gotama","title":"The Nyaya Sutras of Gotama","description":"\u003cp data-mce-fragment=\"1\"\u003eThis book of Gautama contains the Nyaya system of philosophy and its Method which like that of the Vaisesikas consists of the enumeration, definition and examination of the categories. It has enjoyed great popularity as is evident from the numerous commentaries that have from time to time centred around it.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe book is divided into five chapters(adhyayas), each containing two lectures called ahnikas. The present edition has the following peculiarities: It contains (1) Sanskrit Text in Nagari character, followed by (2) Sanskrit vocabulary consisting of English Synonym of each and every word of the Sutra, (3) English Translation of the Sutra and (4)its Exposition. It contains the Nyaya-Suchi- Nibandha of Vacaspati Misra in English Translation. App. 2 adds Sutras omitted in the second edition. App. 3 is Vatsyayaya's commentary in summary form in English. App. 4 is an alphabetical index to the Sutras. App 5 is World Index and App. 6 is an Index of words in English.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cspan color=\"red\" size=\"5\" style=\"color: red; font-size: x-large;\" data-mce-style=\"color: red; font-size: x-large;\"\u003e\u003c\/span\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e","brand":"Nandalal Sinha, M. M. Satisa Chandra Vidyabhusana","offers":[{"title":"Default Title","offer_id":41561169789066,"sku":"","price":795.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/20804_470x_2b3b0d4c-2c6e-40c7-bbdc-75672ced935e.jpg?v=1661237570"},{"product_id":"the-nyaya-theory-of-knowledge-a-critical-study-of-some-problems-of-logic-and-metaphysics","title":"The Nyaya Theory of Knowledge","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs a system of realism, the Nyëya deserves special study to show that Idealism was not the only philosophical creed of ancient India. This book is an attempt to give a complete account of the Nyëya theory of knowledge in comparison with the rival theories of other systems, Indian and Western, and critical estimation of its worth. Though theories of knowledge of the Vedënta and other schools have been partially studied in this way by some, there has as yet been no such systematic, critical and comparative treatment of the Nyëya epistemology, The importance of such a study of Indian realistic theories of knowledge can scarcely be overrated in this modern age of Realism.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface of the First Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe history of Indian Philosophy is a record of many different forms and types of philosophical thought. There is hardly any system in the history of Western philosophy which has not its parallel in one or other of the systems of Indian philosophy. But of the Indian systems, the Vedanta has received the greatest attention and it has sometimes passed as the only Indian system worth the name. This is but natural. The Vedanta with its sublime idealism has an irresistible appeal to the moral and religious nature of man. It has been, and will ever remain, a stronghold of spiritualism in life and philosophy. It is like one of \"the great living wells, which keep the freshness of the eternal, and at which man must rest, get his breath, refresh himself.\" \"The paragon of all monistic systems,\" says William James, \" is the Vedanta philosophy of Hindustan.\" Although we have not such a sublime monism in the Nyaya, its contribution to philosophy is not really inferior in any way. In fact, the other systems-the Vedanta not excepted -have been greatly influenced by its logical and dialectical technicalities. In their later developments, all the systems consider the Naiyayika as the most powerful opponent and try to satisfy his objections. The understanding of their arguments and theories presupposes, therefore, the knowledge of the Nyaya.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs a system of realism, the Nyaya deserves special study to show that Idealism was not the only philosophical creed of ancient India. Then, as a system which contains a thorough refutation of the other schools, it should be studied before one accepts the validity of other views if only to ascertain how far those view scans satisfy the acid test of the Nyaya criticisms and deserve to be accepted. But above all, as a through going realistic view of the universe, it supplies an important Eastern parallel to the triumphant modern Realism of the West and contains the anticipations as well as possible alternatives of many contemporary realistic theories. The importance of the Nyaya is, therefore, great for the correct understanding of ancient Indian philosophy, and for the evaluation of modern Western philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe theory of knowledge is the most important part—in fact, the very foundation of the Nyaya system. This book is an attempt to give a complete account of the Nyaya theory of knowledge. It is a study of the Nyaya theory of knowledge in comparison with the rival theories of other systems, Indian and Western, and a critical estimation of its worth. Though theories of knowledge of the Vedanta and other schools have been partially studied in this way by some, there has as yet been no such systematic, critical and comparative treatment of the Nyayaepistemology. The importance of such as the study of Indian realistic theories of knowledge can scarcely be overrated in this modern age of Realism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe scope of the book is limited to the history of the Nyaya philosophy beginning with the Nyaya-Sutra of Gautama and ending with the syncretic works of Annam Bhatta, Visvanatha and others. It does not, however, concern itself directly with the historical development of the Nyaya. There is ample evidence to show that Nyaya as an art of reasoning is much older than the Nyaya-Sutra. We find references to such an art under the names of Nyaya, and vakovakya in some of the early Upanisads like the Chandogya. (vii. 1.2) and the Subala (ii). It is counted among the up ring as or subsidiary parts of the Veda (vide Caranovyuha, ii; Nydya-Sutra.-Vrtti 1.1.1). It is mentioned under the names of anviksiki and tarkasastra in some of the oldest chapters of the\u003cspan\u003e Mahabharata \u003c\/span\u003e(vide Sabha anusasana and santi parvas). We need not multiply such references. Those here given show that the Nyaya as an art or science of reasoning existed in India long before the time of Gautama, the author of the Nyaya Sutra. As a matter of fact, it has been admitted by Vatsyayana, Uddyotakara, Jayenta, Bhatta and others that Gautama was not so much the founder of the Nyaya as its chief exponent who first gave an elaborate and systematic account of an already existing branch of knowledge called Nyaya in the form of sutras or aphorisms. It is in sutras that the Nyaya was developed into a realistic philosophy on a logical basis. What was so long as mere logic or an art of debate became a theory of the knowledge of reality? It is for this reason that the present work is based on the Nyaya Sutra and its main commentaries.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface of the Second Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first edition of the book was exhausted in 1947. I regret very much that the second edition could not be brought out (in time owing to labour unrest and other post-war difficulties in publication, and many students and scholars were put too much inconvenience by the fact that the book was out of the market for over three years. An attempt has been made in this edition to improve the book by introducing minor changes and making necessary corrections and additions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am grateful to those scholars who appreciated the first edition and suggested some improvements. In this respect, I am especially indebted to the late Professor A. B. Keith who considered the book to be a very substantial contribution to the study of Indian philosophy and its method of presentation the most effective way of making Indian philosophy a real and living factor in present-day metaphysical theory. I am also thankful to the authorities of some universities in India where the book is recommended for use.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eINTRODUCTION\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Nyaya philosophy is primarily concerned with the conditions of valid thought and the means of acquiring a true knowledge of objects. Nyaya as a science lays down the rules and methods that are essentially, necessary for a clear and precise understanding of all the materials of our knowledge as these are derived from observation and authority. With this end in view, the science of Nyaya deals with all the processes and methods that are involved, either directly or indirectly, in the right and consistent knowledge of reality. That this is so appears clearly from the common use of the word anviksiki, as a synonym for the Nyayasastra. The name anviksiki means the science of the processes and methods of a reasoned and systematic knowledge of objects, supervening on a vague understanding of them on the basis of mere perception and uncriticised testimony. In other words, it is the science of an analytic and reflective knowledge of objects in continuation of and as an advance on the unreflective general knowledge in which we are more receptive than critical. It is the mediated knowledge of the contents of faith, feeling and intuition. Accordingly, Nyaya (literally meaning methodical study) may be described as the science of the methods and condition of valid thought and true knowledge of objects, In a narrow sense, however, Nyaya is taken to mean the syllogistic type of inference, consisting of five propositions called its members or constituents.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt should, however, be remarked here that the epistemological problem as to the methods and conditions of, Valid knowledge is neither the sole nor the ultimate concern of the Nyaya philosophy. Its ultimate end, like that of the other systems of Indian philosophy, is liberation, which is, the summum bonum of our life. This highest good is conceived the Nyaya as a state of pure existence which is free from both pleasure and pain. For the attainment of the highest end of our life, true knowledge of objects is the sure and indispensable means. Hence it is that the problem of knowledge finds an important place in the Nyaya philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut an enquiry into the conditions of valid thought and the methods of valid knowledge presupposes an account of the nature and forms of cognition or knowledge in general. It requires us also to consider the nature and method of valid knowledge in general and the nature and test of truth or validity in particular. Hence the preliminary questions that arise in the Nyaya theory of knowledge are: What is cognition or knowledge as such? What are its different forms? What is valid knowledge? What is meant by a method of valid knowledge in general? What do we mean by truth or validity? What is the test of truth, the measure of true knowledge, and the standard of validity? What are the constituents or factors of valid knowledge?\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is a matter of historical interest to note here that, among other things, the problems of, knowledge in general and those of the methods of valid knowledge in particular were brought home to the Naiyayikas by the Buddhists and other sceptical thinkers of ancient India in the course of their scathing criticism of the realistic philosophy of Gautama. They set at nought almost the whole of the Nyaya philosophy as an edifice built on sand. The Nyaya teaches that the highest good is attainable only through the highest knowledge. But the theory of knowledge in it is a vicious circle. It takes upon itself the futile task of Kant's first Critique where he examines reason in order to prove the validity of thought and reason. “If it is the business of Kant in his Critique of Pure Reason to show how mathematics is possible, whose business is it to show how the Critique of Pure Reason itself is possible?” With regard to the Nyaya theory of knowledge, a similar question is asked by the Buddha critics. It is pointed out by them that criticism of knowledge must be made by the instrument under criticism and thereby presupposes the very thing in question. Thus the validity of knowledge is made to rest on the validity of the methods of knowledge. To maintain that our knowledge is true we must prove that it is really so, that it is derived from a valid method of knowledge which always gives us true knowledge and never leads to a false idea. But, then, how are we to know the validity of that method of knowledge? From the nature of the case, the task is an impossible intellectual feat.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith regard to the knowledge of validity, there are two possible alternatives. The validity of knowledge may be cognised by itself, i.e. be self-cognised. Or, the validity of one piece of knowledge may be cognised by some other knowledge. The first alternative that knowledge cognises its own validity is inadmissible. Knowledge, according to the Nyaya, cognises objects that are distinct from and outside of itself. It cannot turn back on itself and cognise its own existence, far less its own –validity. Hence no knowledge can be the test of its own truth. The second alternative, that the validity of any knowledge is tested by some other knowledge, is not less objectionable. The second knowledge can at best cognise the first as an object to itself, i.e. as a particular existent. It cannot go beyond its object, namely, the first knowledge, and see if it truly corresponds with its own object. An act of knowledge having another for its object cognises the mere existence of the other as a cognitive fact. It cannot know the further fact of its truth or falsity. Moreover, of the two cases of knowledge, the second, which knows the first, is as helpless as the first in the matter of its own validity. It cannot, ex hypothesi, be the evidence of its own validity. Hence so long as the validity of the second knowledge is not proved, it cannot be taken to validate any other knowledge. It cannot be said that the second has self-evident validity so we do not want any proof of it. This means that one piece of knowledge, of which the validity is self-evident, is the evidence for the validity of another. But it the truth of one knowledge can be self-evident, why not that of another? Hence if the second knowledge has self-evident validity, there is nothing to prevent the first from having the same sort of self-evidence. As a matter of fact, however, all knowledge has validity only in so far as it is tested and proved by independent grounds. Truth cannot, therefore, be self-evident in any knowledge.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003ePreface to the first edition\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface to the Second Edition\u003c\/td\u003e\n\u003ctd\u003exx\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eBook I\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003eThe Method of Valid Knowledge (Pramana)\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Nature and Forms of Knowledge\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Definition of knowledge (buddhi)\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Classification of Knowledge\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Memory and Dream\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Doubt (Samsaya)\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Error (Viparyyaya)\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Theories of Illusion in Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Hypothetical Argument (tarka)\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter III\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eValid Knowledge and its method (Prama and Pramana)\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Definition of Prama or valid Knowledge\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Definition of Pramana or the method of knowledge\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Nyaya Criticism of the Buddha's Views of Pramana\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Nyaya Criticism of the\u003cspan\u003e Mimamsa\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003eand Sankhya views\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter IV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Factors of Valid Knowledge (Prama)\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Subject object and method of Valid Knowledge\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Distinction of the Method from the subject and object of valid Knowledge\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter V\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Test of Truth and Error\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Problems and Alternative Solutions\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Nyaya theory of extrinsic validity and invalidity\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Objections to the theory answered by the Nyaya\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Criticism of the Sankhya view of intrinsic validity and invalidity\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Criticism of the Buddha theory of intrinsic invalidity and extrinsic validity\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Criticism of the Mimamsa theory of intrinsic validity and extrinsic invalidity\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. Indian and Western theories of truth\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eBook II\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003ePerception as a Method of Knowledge (Pratyaksa-Pramana)\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter VI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Definition of Perception\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Primacy of perception over other methods of knowledge\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Buddhist definition of Perception\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Jaina Prabhakara and Vedanta Definitions of Perceptions\u003c\/td\u003e\n\u003ctd\u003e122\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Nyaya Definitions of Perception\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter VII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Psychology of Perceptions\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Senses (Indriya)\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Function of the Senses\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Nature and function of the mind (manas)\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Self and its function in perception\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter VIII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOrdinary Perception and its objects\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Different kinds of perception and the categories of reality (Padartha)\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Perception of Substances or things (Dravya)\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Perception of attributes (guna) and actions (karma)\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Universal (Samanya) particularly (Visesa) and the relation of inherence (Samavaya)\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Perception of non-existence (abhava)\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. Internal perception and its objects\u003c\/td\u003e\n\u003ctd\u003e182\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter IX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThree Modes of ordinary perception\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Nirvikalpaka and savikalpaka perceptions\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Recognition Pratyabhijna as a mode of perception\u003c\/td\u003e\n\u003ctd\u003e205\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter X\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExtraordinary perception (Alaukika Pratyaksa)\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Samanyalaksana or the perception of classes\u003c\/td\u003e\n\u003ctd\u003e209\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Jnanalaksana or acquired perception\u003c\/td\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Yoga or intuitive perception\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eBook III\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003eThe Theory of Inference (Anumana Pramana)\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Natures of Inference\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Definition of Anumana or inference\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Distinction between perception and inference\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The constituents of inference\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Grounds of Inference\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The logical ground of vyapti or universal relation\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The question of petition prnicpii in inference\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Psychological ground of inference (Paksata)\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Lingaparamarsa as the immediate cause of inference\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XIII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eClassification and logical forms of Inference\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Svartha and Paratha inferences\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Puravat, Sesavat and Samanyatodrsta inferences\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Kevalanvayi Kevala Vyatireki and Anvaya Vyatireki Inferences\u003c\/td\u003e\n\u003ctd\u003e268\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Logical form of inference\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XIV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Fallacies of Inference\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Distinction between a valid and an invalid reason\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The fallacy of Savyabhicara or the irregular middle\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Fallacy of Viruddha or the contradictory middle\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Fallacy of Prakaranasama or the counteracted middle\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. The Fallacy of Asiddha or the unproved middle\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6. The Fallacies of Kalatitia and badhita or the mistimed and contradicted middle\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7. The Fallacies of Chala jati and nigrahasthana\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eBook IV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eUpamana or Comparison\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XV\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Nyaya definition of Upamana\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Jaina Mimamasa and Vedanta views of Upamana\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Classification of Upamana\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XVI\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eUpamana as an independent source of knowledge (Pramana)\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Can upamana give us any valid knowledge?\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Can Upamana be reduced to any other pramana?\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Conclusion\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eBook V\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003eSabda or Testimony\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XVII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Nature and Classification of Sabda\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Nyaya Definition of Sabda and its different kinds\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Other Systems on the natures and forms of sabda\u003c\/td\u003e\n\u003ctd\u003e319\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XVIII\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOf Words (Pada)\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Sounds and words\u003c\/td\u003e\n\u003ctd\u003e322\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Words and their meanings\u003c\/td\u003e\n\u003ctd\u003e324\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Import of words\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. The Unity of words and the hypothesis of sphota\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XIX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOf Sentences (Vakya)\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. The Construction of a sentence\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. The Meaning of a sentence\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. The Import of Sentences\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Sabda as an independent source of knowledge\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003eChapter XX\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eOther Sources of Knowledge\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1. Different views about the ultimate sources of knowledge\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2. Arthapatti or postulation as a source of knowledge\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3. Abhava and anupalabdhi as a source of knowledge\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4. Smrti or memory as a distinct source of knowledge\u003c\/td\u003e\n\u003ctd\u003e371\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5. Summary and a general estimate of Nyaya Epistemology\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Satischandra Chatterjee","offers":[{"title":"Paperback","offer_id":41561210880138,"sku":"","price":475.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41561210912906,"sku":"","price":575.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NYAYATHEORYOFKNOWLEDGE.jpg?v=1660391376"},{"product_id":"nyaya-vaisesika-philosophy-and-text-science","title":"Nyaya-Vaisesika Philosophy and Text Science","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe aim of this book is to clarify the particular meaning system of the commentary text in classical Indian philosophy. Here the author has attempted to show this system of generating meaning in the commentary text from an alternative perspective, utilizing the approach of \"text science,\" and has elicited a new aspect of Indian philosophy as a result.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book is divided into four parts. Part I introduces the basic concepts of discourse: the history of the Vaisesika school, the Vaisesika categories, the concept of inherence (samavaya) and the concept of text. In addition, the author has analyzed the meaning system of the commentary text from the viewpoints of communication theory, quotation theory and contextualism. Parts II, III and IV present annotated translations, from the edited Sanskrit, by the author, of the chapter of inherence's definition in each commentary text on the Padartha-dharmasamgraha by Prasastapada of the Vaisesika school, the Vyomavati of Vyomasiva, the Nyayakandali of the Sridhara and the Kiranavali of Sridhara and the Kiranavali of Udayana, around which this book's unique approach is constructed.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. Katsvnori Hirano is an Assistant Professor at Nagoya University, Japan. He received his PhD from Nagoya University, Japan in 2001. He mainly works on ontology in Nyãya-Vaieika and considers Nyaya-Vaiseika philosophy from the philological viewpoint as well as from text science. His papers have also appeared in Three Mountains and Seven Rivers, Prof Musashi Tachikawa’s Felicitation Volume (MLBD, 2004), Nya-Vasistha, Felicitation Volume of Prof V.N Jha (2006) and Samskrta-sadhutã, Studies in Honour of Professor Ashok N. Aklujkar(2012).\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present book aims to clarify what system for generating meaning the commentary text in classical Indian philosophy has. This question has not been sufficiently addressed and answered from the philological viewpoint. In turn, in this book, I have attempted an answer from an alternative perspective, utilizing the approach of “text science.” However, this does not mean that such an attempt can be accomplished independently of the previous accomplishments through the philological method. The dependence of this book on these accomplishments can be immediately realized with a glance at the Bibliography. And it is this foundation of scholarship that has enabled this book to, hopefully, go further, analyzing the Indian philosophic commentary text from the viewpoint of text science and to, again hopefully, show a new aspect of Indian philosophy. Text science attempts to establish a universal theory functioning throughout all human expression, including behaviour. Human expression, in other words, the implementation of communication, has various forms—language, figures, bodily action, etc., etc. Text science considers all of these means of communication to be “texts” and attempts to establish the meaning-system of the text as a universal theory beyond the different forms of texts themselves. We might state the character of text science as follows:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSetting the farm of a text above its contents,’ text science attempts to clarify,’ a meaning-system which is inherent in each text and to show the common meaning-system among the texts. However, the inquiry of the form is not relevant to the inquiry of the contents. Although each inquiry seems too long as the contents are converted through the form. Therefore, text science is not a viewpoint it which ignores the contents of texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFollowing this approach, my book has clarified the particular meaning-system of the commentary text in classical Indian philosophy. Therefore, by showing this system for generating meaning in the commentary text, we might elicit a new understanding of the contents of a preceding text, which is disclosed by analyzing its form. This book sets out to uncover this mechanism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book also includes an annotated translation of the “chapter on the definition of inherence” (samavaya) in the commentary texts on the Padarthadharmasamgraha (PDhS) of Prasastapada (ca. 550—600) of the Vaisesika school. The commentary texts are the Vyomavati (hi) of Vyomasiva (ca. 900—960), the Nyayakandali (NK) of Sridhara (ca. 950—1000), and the Kiranavali (Kit-) of Udayana (ca. 1050—1100). These commentary texts, in particular their chapters on inherence, are important for investigating not only Vaisesika philosophy, but also the controversy between the Vaisesika and Buddhist philosophers, since the concept of inherence played an essential role in the Vaisesika doctrine ‘and, therefore, was a target for criticism from the opponents. It is through dealing with the chapter on inherence’s definition in these three commentaries texts that this book has considered the meaning-system of the commentary text. Therefore, my book is useful for those who are interested in the thoughts of the Nyäya-Vaisesika school and the Buddhist Logic school, as well as for those who are interested in a new interpretation of Indian philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy research, since 2003 under the COE program, has focused mainly on this definition of inherence as commented on in the Vy, the NK, and the Kir. While the present book is based mainly on my previous articles, published after 2003, many of which are reproduced partially or in full here, it should be noted that this book is not merely a collection or reproduction of these papers. This book consists of four parts: Part I considers the commentary text from a viewpoint of text science; and Parts II, Ill, and IV present each annotated translation of the “definition of inherence” chapter in the commentary texts on thebe different on the surface, both are relative in their depths; the form influences the contents as PDhS; the Vy, the NK, and the Kit’. Part I is further divided into five chapters.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter I, “Background History and Methodology,” presents a background meant to aid in understanding the following chapters. For this task, this chapter briefly explains the history and doctrine of the Vaisesika school, the commentary texts on the PD\/IS, the concept of “inherence relation,” and the concept of “text science.”\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 2, “Analysis of the Commentary Text from the Communication Theory,” clarifies a particular system of the commentary text, which is explained from the viewpoint of communication theory. Furthermore, this chapter shows the effectiveness of the commentary text in conveying knowledge, in a particular context which regards the criticism of authoritative thought as a religious sin, by propounding the question of why the commentary text was chosen as a main implement of communication for conveying knowledge in classical Indian philosophy. This chapter is based on Hirano [2003] [2004a].\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 3, “Originality and Quotation,” clarifies an aspect of the system of the commentary text, considering the genesis of commentary texts from a viewpoint of quotation theory, and utilizing the “chapter of inherence’s definition” in the Vt’, the NK, and the Kir. I first consider the concept of “definition” as the act of defining the meaning of a defined object through the exclusion of other objects. Then I analyze this process in the three commentary texts, discussing what each commentary text “excludes” via four factors composing inherence’s definition in the PDhD. That is to say, I analyze the combination of each factor and what is excluded in each commentary text. As a result, I reach the conclusion that a commentary text is generated through the explicit or implicit “quotation” from the precedent text, and the originality of thought in the following text is accomplished by these new combinations between the factor and what is excluded. This chapter represents, for the most part, a revision of Hirano [2004c] [2010a].\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 4, “Interaction between Text and Context,” clarifies a system of the commentary text, analyzing the genesis of the commentary text while taking context into consideration. In this chapter, I have analyzed the main point of the arguments in each of the Vy, the NK, and the Kir by measuring the proportion of comments on the four factors (parts) composing inherence’s definition in the PDhS. As a possible cause for the difference and the change in point of emphasis between the three commentary texts, I anticipate the existence of objections from opponents, which Function as a context for commentary. I then conclude that the commentary text is generated under the influence of this context. This chapter represents a revision of Hirano [2005].\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 5, “Conclusion,” shows the meaning-system of the commentary text based on the arguments in Chapters 2, 3, and 4. 1 explores this meaning-system of the commentary text in classical Indian philosophy, considering this particular process whereby interpretation of the original text and answers to counterarguments interact with one another in the form of quotation under the influence of their context. Further, the system of the commentary text is marked by an open nature. This chapter represents a revision of Hirano [2006b].\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart 11, Part III, and Part IV, which provide philological material for the present study, contain my translation of the “chapter of inherence’s definition” in each commentary text on the PDhS—the vy, the NK, and the Kir. Part 11, “An Annotated Translation of the Definition of Inherence (sarnavaya) Chapter in the Vyomavati,” is based on Hirano [forthcoming). Part Ill, “An Annotated Translation of the Definition of Inherence (samavaya) Chapter in the Nvayakandali,” is based on Hirano [2009). Part 1V, “An Annotated Translation of the Definition of Inherence (samaväva) Chapter in the Kiranavali,” is based on Hirano [2010b]. When translating the NK and the Kir, I have consulted three commentary texts on the NK and on the Kir respectively. These commentaries were of great help in reading the more difficult portions of the A\/K and the Kir. However, when we look at current scholarship, no one has yet completely translated this chapter in the Vv and the Kir into English. In turn, although a complete translation of this portion in the NK is available, my translation provides a detailed explanation of the concepts and terms mentioned, consulting the other chapters in the NK and the commentary texts. Moreover, a synopsis of this work is presented with my translation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt must be noted here that there is a possibility that the presented answer for the key question of this book is based upon an exceptional case since this book deals with the “inherence’s definition chapters” in three commentary texts of the Vaisesika only. However, these materials, though specific, are also commentary texts. And therefore we might say that the presented answer in this book has relevance to that of the general discussion of commentary texts in Indian philosophy. In tum, if we cannot at least explain the meaning system of these small materials, we cannot hope to construct an explanation for that of commentary texts in general.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLastly, one major innovation of my book is to show various aspects of the commentary text in Indian philosophy by applying concepts used in text science; for instance, communication theory, quotation theory, and contextualise. It is through the new application of this method of analysis, I firmly believe, that we will be led to a new understanding of Indian philosophy, which cannot be achieved by only reading philosophical texts of classical India and which might make an important contribution to the field of Indian study itself.\u003c\/p\u003e","brand":"Katsunori Hirano","offers":[{"title":"Default Title","offer_id":41561235161226,"sku":"","price":350.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/NYAYAVAISESIKAPHILOSOPHYANDTEXTSCIENCE.jpg?v=1660388838"},{"product_id":"outlines-of-indian-philosophy-m-hiriyanna","title":"Outlines of Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe beginnings of Indian Philosophy take us very far back to about the middle of the second millennium before christ. The speculative activity began so early was continued till a century or two ago so that the history that is narrated in the following pages covers a period of over thirty centuries. During this long period, Indian thought development was practically unaffected by outside influence and the extent, as well as the importance of its achievements, will be evident when it is mentioned that it has evolved several systems of philosophy besides creating a great national religion.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis work is based on the lectures which Prof. Hiriyanna delivered for many years at Mysore University. Though primarily intended for students, it is hoped that the book may also be of use to others who are interested in the Indian solutions to familiar philosophical problems. Its foremost aim has been to give a connected and, so far as possible within the limits of a single volume. After an introductory chapter summarizing its distinctive features, Indian thought is considered in detail in three Parts dealing respectively with the Vedic period, the early post-Vedic period and the age of the systems; and the account given of the several doctrines in each Part generally includes a brief historical survey in addition to an exposition of its theory of knowledge, ontology and practical teaching. Of these, the problem of knowledge is as a rule treated in two sections, one devoted to its psychological and the other to its logical aspect. It was not possible to leave out Sanskrit terms from the text altogether, but they have been sparingly used and will present no difficulty if the book is read from the beginning and their explanations are noted as they are given. To facilitate reference, the number of the page on which a technical expression or an unfamiliar idea is first mentioned is added within brackets whenever it is alluded to in a later portion of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eExcerpts from reviews\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis classical exposition of the\u003cspan\u003e \u003c\/span\u003e\u003ci\u003eOutlines of Indian Philosophy\u003c\/i\u003e\u003cspan\u003e \u003c\/span\u003eby Prof. M. Hiriyanna can be recommended to all students and the general public interested in having a reliable and lucid book on the subject. First published in 1932 it has been used as a textbook, giving a comprehensive and connected account of the subject in three parts dealing with the Vedic period, the Early post-Vedic period and the Age of the Systems.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work is based upon the lectures which I delivered for many years at Mysore University and is published with the intention that it may serve as a textbook for use in colleges where Indian philosophy is taught. Though primarily intended for students, it is hoped that the book may also be of use to others who are interested in the Indian solutions to familiar philosophical problems. Its foremost aim has been to give a connection and, so far as possible. within the limits of a single volume, a comprehensive account of the subject; but interpretation and criticism, it will be seen, are not excluded. After an introductory chapter summarizing its distinctive features, Indian thought is considered in detail in three Parts dealing respectively with the Vedic period, the early post-Vedic period and the age of the systems; and the account given of the several doctrines in each Part generally includes a brief historical survey in addition to an exposition of its theory of knowledge, ontology and practical teaching. Of these, the problem of knowledge is as a rule treated in two sections, one devoted to its psychological and the other 1'0 its logical aspect. In the preparation of the book, I have made use of the standard works on the subject published in recent times; but, except in two or three chapters (e.g. that on early Buddhism), the views expressed are almost entirely based upon an independent study of the original sources. My indebtedness to the works consulted is, I trust, adequately indicated in the footnotes. It was not possible to leave out Sanskrit terms from the text altogether, but they have been sparingly used and will present no difficulty if the book is read from the beginning and their explanations are noted as they are given. To facilitate reference, the number of the page on which a technical expression or an unfamiliar idea is first mentioned is added within brackets whenever it is alluded to in a later portion of the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are two points to which it is necessary to draw attention in order to avoid misapprehension. The view taken here of the Madhyamika school of Buddhism is that it is pure nihilism, but some are of the opinion that it implies a positive conception of reality. The determination of this question from Buddhistic sources is difficult, more so as philosophic considerations become mixed with historical ones. Whatever the fact, the negative character of its teach- ing is vouched for by the entire body of Hindu and Jaina works stretching back to times when Buddhism was still a power in the land of its birth. The natural conclusion to be drawn from such a consensus of opinion is that, in at least one important stage of its development in India, the Madhyamika doctrine was nihilistic, and it was not considered inappropriate in a book on Indian philosophy to give prominence to this aspect of it. The second point is the absence of any account of the Dvaita school of Vedantic philosophy. The Vedanta is twofold. It is either absolutistic or theistic, each of which again exhibits many forms. Anything like a complete treatment of its many-sided teaching is out of the question here, only two examples have been chosen-one, the Advaita of Samkara, to illustrate Vedantic absolutism, and the other, the Visistadvaita of Ramanuja, to illustrate Vedantic theism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have, in conclusion, to express my deep gratitude to Sir S. Radhakrishnan, Vice-Chancellor of the Andhra University, who has throughout taken a very kind and helpful interest in this work, and to Mr D. Venkataramiah of Bangalore, who has read the whole book and suggested various improvements.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eTHE beginnings of Indian philosophy take us very far back indeed. for we can clearly trace them in the hymns of the Rgveda which were composed by the Aryans not long after they had settled in their new home about the middle of the second millennium before Christ. The speculative activity that began so early continued till a century or two ago so the history that we have to narrate in the following pages covers a period of over thirty centuries. During this long period, Indian thought developed practically unaffected by outside influence; and the extent, as well as the importance of its achievements, will be evident when we mention that it has evolved several systems of philosophy, besides creating a great national religion-Brahminism. and a great world religion-Buddhism. The history of so unique a development. if it could be written in full, would be of immense value; but our knowledge at present of early India is. in spite of the remarkable results achieved by modern research. is too meagre and imperfect for it. Not only can we not trace the growth of single philosophic ideas step by step; we are sometimes unable to determine the relation even between one system and another. Thus it remains a moot question to this day whether the Sankhya represents an original doctrine or is only derived from some other. This deficiency is due as much to our ignorance of significant details as to an almost total lack of exact chronology in early Indian history. The only date that can be claimed to have been settled is the first one thousand years of it. for example, is that of the death of Buddha. which occurred in 487 B.C. Even the dates we know in the subsequent portion of it are for the most part conjectural, so that the very limits of the periods under which we propose to treat our subject are to be regarded as tentative. Accordingly our account. it will be seen, is characterized by a certain looseness of perspective. In this connection, we may also perhaps refer to another of its drawbacks which is sure to strike a student who is familiar with Histories of European philosophy. Our account will for the most part be devoid of references to the lives or character of the great thinkers with whose teaching it is concerned, for very little of them is now known. Speaking of Udayana, an eminent Nyaya thinker, Cowell wrote n 'He shines like one of the fixed stars in India's literary firmament, but no telescope can discover any appreciable diameter; his name is a point of light, but we can detect therein nothing that belongs to our earth or material existence.', That description applies virtually to all who were responsible for the development of Indian thought, and even a great teacher like Samkara is to us now hardly more than a name. It has been suggested that this indifference on the part of the ancient Indians towards the personal histories of their great men was due to a realization by them that individuals are but the product of their times-'that they grow from a soil that is ready-made for them and breathes an intellectual atmosphere which is not of their own making.' It was perhaps not less the result of the humble sense which those great men had of themselves. But whatever the reason, we shall miss in our account the biographical background and all the added interest that it signifies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf we take the date given above as a landmark, we may divide the history of Indian thought into two stages. It marks the close of the Vedic periods and the beginning of what is known as the Sanskrit or classical period. To the former belong the numerous works that are regarded by the Hindus as revealed. These works, which in extent have been compared to 'what survives of the writings of ancient Greece,' were collected in the latter part of the period. If we overlook the changes that should have crept into them before they were thus brought together, they have been preserved, owing mainly to the fact that they were held sacred, with remarkable accuracy; and they are consequently far more authentic than any work of such antiquity can be expected to be. But the collection, because it was made chiefly, as we shall see, for ritualistic purposes, is incomplete and therefore fails to give us a full insight into the character of the thoughts and beliefs that existed then. The works appear in it arranged in a way, but the arrangement is not such as would be of use to us here, and the collection is from our present standpoint to be viewed as lacking in the system. As regards the second period, we possess a yet more extensive literature; and, since new manuscripts continue to be dis- covered, additions to it are still being made. The information it furnishes is accordingly fuller and more diverse. Much of this material also appears in a systematized form. But this literature cannot always be considered quite as authentic as the earlier one, for in the course of long oral transmission, which was once the recognized mode of handing down knowledge, many of the old treatises have received additions or been amended while they have retained their original titles. The systematic treatises among them even in their original form, do not carry us back to the beginning of the period. Some of them are undoubtedly very old, but even they are not as old as 500 B.C., to state that limit in round numbers. It means that the post-Vedic period is itself to be split up into two stages. If for the purpose of this book, we designate the latter of them as 'the age of the systems,' we are left with an intervening period which for want of a better title may be described as 'the early post-Vedic period.' Its duration is not precisely determinable, but it lasted sufficiently long from 500 B.C. to about the beginning of the Christian era to be viewed as a distinct stage in the growth of Indian thought. It marks a transition and its literature, as may be expected, partakes of the character of the literature of the preceding and of the succeeding periods. While it is many-sided and not fully authentic like its successor, it is unsystematized like its predecessor.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLeaving the details of our subject, so far as they fall within the scope of this work, to be recounted in the following chapters, we may devote the present to a general survey of it. A striking characteristic of Indian thought is its richness and variety. There is practically no shade of speculation which it does not include. This is a matter that is often lost sight of by its present-day critic who is fond of applying to it sweeping epithets like 'negative' and 'pessimistic' which, though not incorrect so far as some of its phases are concerned, are altogether misleading as descriptions of it as a whole. There is, as will become clear when we study our subject in its several stages of growth, no lack of emphasis on the reality of the external world or on the optimistic view of life understood in its larger sense. The misconception is largely due to the partial knowledge of Indian thought that hitherto prevailed; for it was not till recently that works: on Indian philosophy, which deals with it in anything like a comprehensive manner, were published. The schools of thought familiarly known till then were only a few; and even in their case, it was forgotten that they do not stand for a uniform doctrine throughout their history, but exhibited important modifications rendering such wholesale descriptions of them inaccurate. The fact is that Indian thought exhibits such a diversity of development that it does not admit to a rough-and-ready characterization. Underlying this varied development, there are two divergent currents clearly discernible-one having its source in the Veda and the other, independent of it. We might describe them as orthodox and heterodox respectively, provided we remember that these terms are only 'relative and that either school may designate the other as heterodox, claiming for itself the 'halo of orthodoxy.' The second of these currents is the latter, for it commences as a reaction against the first; but it is not much later since it manifests itself quite early as shown by references to it even in the Vedic hymns. It appears originally as critical and negative, but it begins before long to develop a constructive side which is of great consequence in the history of Indian philosophy. Broadly speaking, it is pessimistic and realistic. The other doctrine cannot be described thus briefly, for even in its earliest recorded phase it presents a very complex character. While for example, the prevailing spirit of the songs included in the Rgveda is optimistic, there is sometimes a note of sadness in them as in those addressed to the goddess of Dawn (Usas), which pointedly refers to the way in which she cuts short the little lives of men. 'Obeying the behests of the gods, but wasting away the lives of mortals, Usas has shone forth the last of many former dawns and the first of those that are yet to come. The characteristic marks of the two currents are, however, now largely obliterated owing to the assimilation or appropriation of the doctrines of each by the other during a long period of contact; but the distinction itself has not disappeared and can be seen in the Vedanta and Jainism, both of which are still living creeds.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\" cellspacing=\"7\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"85%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePart I\u003cbr\u003eVEDIC PERIOD\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter I.\u003c\/td\u003e\n\u003ctd\u003ePre-Upanisadic Thought\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eChapter II.\u003c\/td\u003e\n\u003ctd\u003eThe Upanisads\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePart II\u003cbr\u003eEARLY POST-VEDIC PERIOD\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter III.\u003c\/td\u003e\n\u003ctd\u003eGeneral Tendencies\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter IV.\u003c\/td\u003e\n\u003ctd\u003eBhagavadgita\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter V.\u003c\/td\u003e\n\u003ctd\u003eEarly Buddhism\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eChapter VI.\u003c\/td\u003e\n\u003ctd\u003eJainism\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\"\u003e\u003ccenter\u003ePart III\u003cbr\u003eAGE OF THE SYSTEMS\u003c\/center\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter VII.\u003c\/td\u003e\n\u003ctd\u003ePreliminary\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter VIII.\u003c\/td\u003e\n\u003ctd\u003eMaterialism\u003c\/td\u003e\n\u003ctd\u003e187\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter IX.\u003c\/td\u003e\n\u003ctd\u003eLater Buddhistic Schools\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter X.\u003c\/td\u003e\n\u003ctd\u003eNyaya-Vaisesika\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter XI.\u003c\/td\u003e\n\u003ctd\u003eSankhya-Yoga\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter XII.\u003c\/td\u003e\n\u003ctd\u003ePurva-Mimamsa\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter XIII.\u003c\/td\u003e\n\u003ctd\u003eVedanta. (A) Advaita\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eChapter XIV.\u003c\/td\u003e\n\u003ctd\u003eVedanta (B) Visistadvaita\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd valign=\"top\"\u003e383\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e415\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"M. Hiriyanna","offers":[{"title":"Paperback","offer_id":41561272516746,"sku":"","price":425.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41561272549514,"sku":"","price":625.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/OUTLINESOFINDIANPHILOSOPHY.jpg?v=1660389014"},{"product_id":"the-philosophical-concept-of-samskara","title":"The Philosophical Concept of Samskara","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe purpose of this book is to throw some light on the originality of the Concept of Samskara in which ritual, psychological, and philosophical aspects are intermingled. Keeping in mind the various implications of the word in the Hindu Darsanas as well as in Buddhist thought, some relevant comparisons are drawn with Western Philosophy and Psychoanalysis.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA review of texts and contexts shows that in domains as different as Rituals, Anthropology, Logic, Epistemology, Psychology, Ethics, and Soteriological Philosophy, the concept of Samskara works like a universal key in the mind of Indian authors. The enquiry in this book based on Sanskrit and Pali texts helps to discern its denotation, connotation, and evaluation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe word Samskara applies not only to the Hindu Life-cycle perfective rites which imprint the psyche but also to all sorts of \"psycho-physical compositions\", dynamic traces and tendencies, predispositions, habits, and traits of character. These morally qualified residual impressions: bodily, vocal, and mental, cause memory and dreams, condition and encumber the psyche or subtle body. Although beneficial on the pragmatic level, present in instincts till refined intelligence, samskaras are considered to be obstacles in the path of deliverance (moksa), especially when, appear as blind urges or unconscious drives. Hence the role played by samskaras, (explaining the inexplicable), in the enigmatic psycho-cosmological register of the Law of karma and the doctrine of samsara. Yoga-born anti-samskaras, traceless indeed, help in de-conditioning and dis-encumbering the psyche. The book concludes that samskaras are factors of cohesion, liaison, intelligibility, mediation and continuity in space and time, mainly, factors of bondage and release.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eMr. Lakshmi Kapani Docteur es lettres et science humaines (Parissorbonne 1987) is (Emeritus) professor of Indian and comparative philosophy at the paris X-Nanterre university.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eLakshmi Kapani’s The Philosophical Concept of Samskara is the finest book of its kind on this fundamental notion emphasizing the interrelatedness of its ritual, psychological and philosophical aspects.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe aim of this work has been to present the originality of the concept of samskãra. The work is, in fact, a comprehensive survey of this concept based on all textual references, starting right from the Veda to end up with the classical darsanas, especially in Vaisesika, Vedanta, and Sämkhya Yoga. Passing through the Grhyasutras and Dharmasastra was not less important because of the impact of rituals on the psychological level of the human mind. The topics taken up are indeed an in-depth study of each problem she has chosen. She has been successful in highlighting the differences between the Buddhist attitude and the Brahmanical attitude towards samskara. All the conclusions of the author are authenticated by quoting relevant texts from the respective commentaries. This has enhanced the authenticity of this work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMoreover, Lakshmi Kapani has included valuable comparisons with Western Philosophy and Psychoanalysis. No other work known to me gives so complete a critical appreciation of the similarities and dissimilarities between Psychoanalysis and Yoga. She has particularly shown how the yogin can overcome the propensity of the subconscious impressions by creating true yogic samskara which leads to deconditioning of the mind till mental formations simply get burnt up in the fire of Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFirst published in French this original and irreplaceable book has unfortunately been not widely circulated in the Anglophone world including India and an English translation was therefore urgently needed.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe philosophical quest about the concept of samskara arose in my mind while listening to my mother, in everyday talk, especially while looking for a future suitor for one of her daughters, the first question that she used to put to people in her circle was, do you know something about the samskaras of this person?” This set phrase, a current cliché was easily understood by everybody and called for no further explanation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet, after serious reflection, the meaning and scope of this word appeared to me to be so rich and complex, clear and obscure, that I undertook a study of this concept based on Brahmanical and Buddhist texts. The object of my enquiry is to understand to what extent the word sarnskdra is univocal or equivocal, multivocal and over-determined.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndeed, on the one hand, the question about the young man had obviously a psychological meaning—what are his tendencies, habits, traits of character, and bent of mind? What sort of behaviour can be expected from his side? In this sense, it was a question that anybody could put in any other family, culture, or country.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the other hand, and at the same time, it was full of other implications that could only be understood in the context of Indian culture and civilization (bhãratiya samskrti), precisely, in relation to one's socio-religious duties during a particular stage of life (varnasrama dharma). Speaking about an eventual partner, this meant—what is his socio-religious status and family background? To which community, group or tradition does he belong to? What sort of education has he received? What are his personal qualifications and qualities? These two intimately linked personal and social dimensions can be summarized in the following manner— what sort of man is he? This question is all the more pertinent when one knows that sat samskara covers both conscious and unconscious tendencies of our psyche: past, present and future.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe extreme amplitude and diversity of the concept obliged me to leave aside the Tantra. and the Agama literature, as well as the Jaina texts. I have mentioned, in the last part of Chapter II, five Vaisnava-samskara, necessary for “initiation”; ten samskaras conferred to a mantra (Saradatilaka Tantra); and the atma-samskara of the Saiva tradition (Soma Sambhu Paddhati), necessary for niroaziadik ca; so very different from the i.aflra-sar1sskaras of Grhyaand Dharmasütras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo my knowledge, the concept of samshara, in its ritual, psycho-moral, or epistemological dimensions, has not received an independent explanation or elaboration in early Jaina literature, It was rather treated under the head of other major pan-Indian concepts such as karman (“act”, “deeds”), vàsanã (“latent desire”, “impregnation”, “residual impressions” of acts and experiences), lesya: “colouration”, material and spiritual, (dravya- and bhava-lesyã), kasãya (“passion”), etc. In any case, the subject requires a supplementary study.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThree broad areas of my survey are—1 Brahmanical and Hindu ritualistic texts (Chs. I-Il). 2. Buddhist texts (Ch. III). 3. Philosophical systems or darsanas (lit. “views”, Points of view on the reality), Chs. IV-VIII, followed by Conclusion. Hence, my enquiry into the concept of samskara reveals a threefold interest—relative to cultural and religious anthropology, psychology and ethics, epistemology and philosophy. The whole work is a testimony of the cultural heritage of India in its opening towards Western thought.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy investigation goes back first to the use of samskar abhisamskr- in the Brahmañas, where they are closely related to sacrificial activity (yajna, karman). From a historical andmphilosophical point of view, it should be reminded that the noun samskara is not attested in the Sruti. In its psycho-moral, philosophical and epistemological acceptations, the noun appears for the first time in the Buddhist Pall Canon (samskara. Abhisamkhara). As to the adjectives samskrta, asamskrta (Pall samkhata, asamkhata), they are found since the Rg Veda, and throughout the history of Brahmanical, Buddhist and Hindu literature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExplanations and justifications are furnished as to why one and the same translation for samskr-, abhisamskr-, samskara, abhi-samskara, samskrta, abhisamskila cannot always be maintained in Brahiuanical, Buddhist, and darsana contexts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present book offers the quintessence of my previous major publication in French La notion tie samskara dans lnde brahmanique et bouddhique, fascicule 591592, College tie France \/ Institut de Civilisation Indienne, Paris, Edition Diffusion De Boccard, 1992—93, 600 pages. I am grateful to Professor Gerard Fussman, College de France, who gave me his kind permission for the publication of this English version, as I am to Shri Narendra Prakash Jam, Motilal Banarsidass Publishers, Delhi, India, who warmly greeted the same.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"5%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003eForeword\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003eVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003eXVII\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003eXXI\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter I: The Philosophy of sacrificial act\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe verb samkr-in the brahmana: mythical ritual and symbolic dimensions\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe ritual making of the sacrifice self\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter II: Representation of the Hindu life cycle\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eHuman life-cycle rites\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eInvocation and propitiation of divinities\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eFortifying the delicate Passages\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eInstituting and sacralizing human relations\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSamskara and adhikara\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eContinuity of generations\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSamskara and dharma\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eVaisnava and saiva-samskaras\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter III: The Buddhist attitude towards samskaras\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSamskara is the fourth appropriation group and as the second link\u003c\/td\u003e\n\u003ctd\u003e37\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eSamskara is the second link\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe dialectics between conditioning and de-conditioning\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSamskara samkrta asamkrta in nagarjuna's madhyamaka karikas\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eThe unconscious (Mind ) in Buddhist texts\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter IV: Samskara in vaisesika thought: Mechanics and Psychology\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThree kinds of phenomena\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eMechanics of propulsion and impulsion\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDefinition of elasticity\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003ePsychological Theories of vaisesika philosophy\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eSamskara as factors of prolongation in space and time\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSt. Augustine and the vast palaces of memory\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eSynoptic Tables 1 and 2\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter V: Role of Samkaras in theories of Language\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eWord phonemes and verbal knowledge\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSamskara and sphota\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDialogue between varna-vadin and sphota-vandin\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eSome parallels with the west\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VI: The advaita vedanta theory of Samskaras\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eSankaracarya's contribution to samskara\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003ePrevious acquisitions in the context of the law of karman\u003c\/td\u003e\n\u003ctd\u003e100\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003ePrevious acquisitions are helpful\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003ePositive aspects of latent impressions\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VII: The bhava\/samkara theory in the samkhya karikas\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe word samskara in the samkhya karika\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eThe receptacle of the bhavas is the Buddhi\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eOther two directives of the theory of eight Bhavas\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eThe subtle body and the psycho-moral predispositions\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapter VIII: Ambivalence of samskaras in the yoga sutras of patanjali\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe concept of samskara in the eight sutras of Patanjali\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eSapience-made and residual impressions of emergence\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eThree kinds of suffering\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eResidual impressions of emergence versus residual impressions of suppression\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eExtraordinary of supra-normal power\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eSamskara smrti, vasana\u003c\/td\u003e\n\u003ctd\u003e154\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eTwo facets of samskaras positive and negative\u003c\/td\u003e\n\u003ctd\u003e155\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSamskara and adhikara\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eDifference between asamprajnata and nirbija-samaadhi\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eYoga and psychoanalysis\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eConclusions: Philological and historical issues\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndices\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Lakshmi Kapani","offers":[{"title":"Default Title","offer_id":41561468174474,"sku":"","price":625.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/PHILOSOPHICALCONCEPTOFSAMSKARA.jpg?v=1660391689"},{"product_id":"ramana-sankara-and-the-forty-verses-the-essential-teachings-of-advaita","title":"Ramana, Sankara and the Forty Verses","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eIn this book, we have some of the major works of sanskaras actually translated by Ramana Maharshi. It includes Sanskara's famous The Crest Jewel of discrimination and Maharshi's seminal Forty Verses on reality the Sankara consolidate the teaching of the Upanishadic and Brahmana sutras into a practical philosophy of living leading to the non-dual state of self-realization. In the twentieth century Ramana Maharishi revived this great teaching and through his exemplary life brought about a worldwide Renaissance of Advaita. In this book where Ramana translate Sankara, we have a blending of the wisdom of these two Self-Realised Sages.\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eShankara is known as the Sankaracharya which means Acharya ‘one who sets the example’. He was a child prodigy and a genius. At 8 he was reputed to have mastered the Vedas. At 16 he had written his commentary on the Brahma Sutras. He later wrote seminal commentaries on the Bhagavad Gita and the principal Upanishads and was determined to save the Vedic teaching from onslaughts by Buddhists and Jains. Many miracles were reported during his lifetime. At the age of 32, he suddenly died having established monastic orders in the four corners of India. These orders have flourished and have played a great part in the spiritual heritage of India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Ramana Maharshi (1879 to 1950) was born into a Brahaman family. His father died suddenly in 1892 and this death experience led to his Self-realisation. He then moved to the sacred mountain Arunachala, Tiruvannamalai, which he never left. In 1907, he was given the name Bhagavan Sri Ramana Maharshi by the famed Poet- Saint Ganpati-Muni. He is universally acknowledged as one of the greatest spiritual figures of the Twentieth Century, as he taught largely through silence.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eVictory to Ramana! Victory to Shankara.'\u003cbr\u003eThese beautiful names resound like a clarion call addressed to our human hearts, imploring us to awaken from the suffering dream of life. This ancient call of the Vedic Rishis echoes through the ages, as if emanating from some primeval conch-shell, and is still available for \"hearing\" in our own time.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBoth Great Sages knew they had truly descended from the everliving root of the Primal Sage, Dakshinamurti. Shankara's Hymn to Dakshinamurti and Ramana's translation exemplify this connection. The first part of this book is devoted to the inspired translation that Ramana made of some of Shankara s classics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn 12 May 1936, Oliver Lacombe visited the Maharshi at Tiruvannamalai'. He asked, \"Is Maharshi's teaching the same as Shankara's?\" The Maharshi replied, \"Maharshi's teaching is only an expression of his own experience and realisation. Others have found that it tallies with Sri Shankara's.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is not surprising that when Sri Bhagavan discovered that the Tamil literature was deficient in correct and fine translations of some of the Acharya's works, he himself translated them into Tamil for the benefit of the Tamil-speaking population at large. The distinguished Oxford scholar and University professor, Arthur Osborne, who lived at Ramanasramam for many years, translated these jewels into English; and so the English-speaking world has similarly benefited. In the first part of this book, we preface each translation with Arthur Osborne's brief introduction. Ramana himself has written the introduction to the great Vivekachudamani or the Crest Jewel of Discrimination, with which this book commences.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePart Two of this book is the work of the Maharshi alone. His concise Forty Verses on Reality are a modern Upanishad, and unmistakably give the Advaita teaching for contemporary mankind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eS. S. Cohen, a faithful long-standing devotee and resident of Ramanasramam during his lifetime, meticulously translated them into English. He also wrote a worthy introduction to the work which requires no further embellishments, along with a masterful commentary which makes the text abundantly clear to the Western reader.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAdi Shankara played a pivotal role in the development of philosophical thought in India. As the great consolidator of the teachings of Advaita Vedanta, he occupies a unique place in the history of world religions. His lucid commentaries on the ten principal Upanishads, the Bhagavad Cita and the Brahma Sutras are second to none. He was also a great Bbakta and composed many devotional Hymns. He founded monastic orders which survive today and still inspire many in both India and the West.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eShankara was indeed a spiritual genius of the medieval age, but it is to the wholly exemplary life and teachings of Sri Ramana Maharshi that we owe the contemporary interest in Advaita Vedanta which spreads like a forest fire in the dense woods of samsara, both in the East and the West. His teachings centre on Self-enquiry and Surrender to the Divine. It is indeed rare that such spiritual colossi are born on this planet: an act of Divine Grace, to point the way to liberation and Self-knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are indeed grateful to the President of Sri Ramanas¬ramam, Sri Sundaram Ramanan, for so willingly granting us permission to amalgamate all these seminal works into one volume. The scriptures in this book have truly the power to awaken the mind and turn it inwards to seek the Real Self, that which is nameless and is the common birthright of every receptive man and woman today.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\n\u003cp\u003e\u003cstrong\u003eContent\u003c\/strong\u003e\u003c\/p\u003e\n\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"80%\"\u003eIntroduction by Alan Jacobs\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart I Ramana Maharshi's Translations from Shankara\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction by Arthur Osborne\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVivekachudamani- The Crest Jewel of Discrimination\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMost significant Verse selected by Sri Bhagavan Ramana Maharshi\u003c\/td\u003e\n\u003ctd\u003e71\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDakshinamurti Stotra- Shankaracharya's Hymn to Dakshinamurti\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGurustuti\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eHastamalaka Stotra- Knowledge of the Self\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAtma Bodha\u003c\/td\u003e\n\u003ctd\u003e82\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eDrik Drisya Viveka\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVichara Mani Mala- Jewel Garland of Enquiry\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003ePart 2 Ramana Maharshi's Forty Verses on Reality\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003ePreface by S.S. Ciheb\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSynopsis\u003c\/td\u003e\n\u003ctd\u003e117\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eInvocation\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eThe Forty Verses and Commentary\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Ramana Maharshi, Sankara, Alan Jacobs","offers":[{"title":"Default Title","offer_id":41561505824906,"sku":"","price":250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/9279_600x_4f3b0927-3da7-49a5-829a-6cba8649f66f.jpg?v=1658993735"},{"product_id":"sankara-on-the-yoga-sutras","title":"Sankara on the Yoga Sutras","description":"\u003ccenter\u003e\u003cb\u003eIntroduction for the General reader\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe text translated here is a historical find: an unknown commentary on the Yoga sutra of\u003cspan\u003e Patanjali \u003c\/span\u003eby Sankara, the most eminent philosopher of ancient India. Present indications are that it is likely to be authentic, which would date it about AD 700.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe many references to Yoga meditation in his accepted works have sometimes been regarded as concessions to accepted ideas of the time, and not really his own views. If he has chosen to write a commentary on yoga meditation, It must have been a central part of his own standpoint, although he was opposed to some of the philosophical doctrines of the official Yoga school. One would expect a tendency to modify those unacceptable doctrines if this text is really by Sankara. This turns out to be the case.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor those familiar with yoga meditation, who to go straight into the text, here is the method of presentation:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) The Basic text, the Yoga sutras of Patanjali (about AD 300), is displayed in large type thus:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSutra I.1 Now the exposition of Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(2) Below each sutra is a (mostly brief) commentary by Vyasa (about AD 600). This is printed in italics, and set in from the left-hand margin. Sometimes this commentary is printed in separate paragraphs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003ci\u003eThe word Now means that this is the beginning, and the topic now begun is understood to be an exposition of yoga\u003c\/i\u003e.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(3) Below each section of the Vyasa commentary, and sometimes below the sutra itself, is the newly discovered Sankara sub-commentary (technically called a vivarana), printed in Roman type and not set in from the margin, thus:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNo one will follow through with the practices and restrictions of yoga unless the goal and the related means to it have been clearly set out, and the commentator first explains what they were in the mind of the sutra author, so that people may be led to practice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe structure of the\u003cspan\u003e Sanskrit \u003c\/span\u003etext, which has to be followed in the translation, is that the words or phrases of the original sutra, then of Vyasa's bhasya commentary, have first to be quoted and glossed, in order. In this translation, the sutra or bhasya words being glossed in the main Sankara vivarana are given italics.\u003c\/p\u003e\n\u003cp\u003e \u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"75%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction for the general reader\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTechnical introduction\u003c\/td\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eFIRST PART: SAMADHI\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eYoga theory\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.1\u003c\/td\u003e\n\u003ctd\u003eNow the exposition of Yoga\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.2\u003c\/td\u003e\n\u003ctd\u003eYoga is inhibition of the mental processes\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.3\u003c\/td\u003e\n\u003ctd\u003eThen the Seer is established in his own nature\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.4\u003c\/td\u003e\n\u003ctd\u003eOtherwise, it conforms itself to the mental process\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eMental Processes\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.5\u003c\/td\u003e\n\u003ctd\u003eThe mental processes are of five kinds; they are tainted or pure\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.6\u003c\/td\u003e\n\u003ctd\u003eRight knowledge illusion logical construction sleep memory\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurta I.7\u003c\/td\u003e\n\u003ctd\u003eRight knowledge is either direct perfection inference or authority\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.8\u003c\/td\u003e\n\u003ctd\u003eIllusion is false knowledge based on an untrue form\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.9\u003c\/td\u003e\n\u003ctd\u003eLogical construction is something that follows verbal knowledge but has no real object\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.10\u003c\/td\u003e\n\u003ctd\u003eThe mental process which rests on the nation of non-existence is sleep\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.11\u003c\/td\u003e\n\u003ctd\u003eMemory is not letting slip away an object experienced\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePractice\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.12\u003c\/td\u003e\n\u003ctd\u003eTheir inhibition is by practice and detachment\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.13\u003c\/td\u003e\n\u003ctd\u003ePractice is the effort at steadiness in it\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.14\u003c\/td\u003e\n\u003ctd\u003eBut practised for a long time uninterruptedly and with the reverence it becomes firmly grounded\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.15\u003c\/td\u003e\n\u003ctd\u003eDetachment is the consciousness of self-mastery of one who has no thirst for any object either seen or heard about\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.16\u003c\/td\u003e\n\u003ctd\u003eIt is the higher detachment when from knowledge of Purusa there is no thirst for (even) the guna-s\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.17\u003c\/td\u003e\n\u003ctd\u003eIt is cognitive because accompanied by verbal associations (vitarka)with subtle associations (vicara) with joy (ananda)and the form of I-am-ness (asmita)\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.18\u003c\/td\u003e\n\u003ctd\u003eThe other (samadhi) follows on the practice of the idea stopping and consists of samskara-s alone\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.19\u003c\/td\u003e\n\u003ctd\u003eIt results from birth in the case of gods discarnate and in the case of those who absorb themselves into prakrti\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.20\u003c\/td\u003e\n\u003ctd\u003eFor others, it comes after faith energy memory (cognitive) samadhi and knowledge\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.21\u003c\/td\u003e\n\u003ctd\u003eFor those who practice with ardent energy, it is near\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.22\u003c\/td\u003e\n\u003ctd\u003eEven among the ardent, there is a distinction between mind or moderate or intense\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGod\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.23\u003c\/td\u003e\n\u003ctd\u003eOr by a special devotion to the Lord\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.24\u003c\/td\u003e\n\u003ctd\u003eUntouched by taints or\u003cspan\u003e karma\u003c\/span\u003e-s or their fruition or their latent stocks is the Lord who is a special kind of Purusa\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.25\u003c\/td\u003e\n\u003ctd\u003eIn whom the seed of omniscience becomes transcendent\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I. 26\u003c\/td\u003e\n\u003ctd\u003eThe teacher of even the first teachers because not particularized by time\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.27\u003c\/td\u003e\n\u003ctd\u003eOf him, the expression is pranava (OM)\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.28\u003c\/td\u003e\n\u003ctd\u003eRepetition of it and meditation on its meaning\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eObstacles\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.29\u003c\/td\u003e\n\u003ctd\u003eFrom that realization of the separate consciousness and absence of obstacles\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.30\u003c\/td\u003e\n\u003ctd\u003eIllness apathy doubt carelessness laziness failure to withdraw misconceptions failure to attain a state instability (in the state)-these distractions of the mind are the obstacles\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.31\u003c\/td\u003e\n\u003ctd\u003ePain frustration restlessness of the body spasmodic breathing in or out are the accompaniments of these distractions\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.32\u003c\/td\u003e\n\u003ctd\u003eTo prevent their practice on one principle\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eSpecial Practices\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.33\u003c\/td\u003e\n\u003ctd\u003eThe mind is made clear by meditation on friendliness towards the happy compassion for the suffering goodwill towards the virtuous and disinterest in the sinful\u003c\/td\u003e\n\u003ctd\u003e146\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.34\u003c\/td\u003e\n\u003ctd\u003eOr by expulsion and retention of prana\u003c\/td\u003e\n\u003ctd\u003e147\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.35\u003c\/td\u003e\n\u003ctd\u003eOr achievement of supernormal perception of a divine object brings the mind to steadiness\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.36\u003c\/td\u003e\n\u003ctd\u003eOr a radiant perception beyond sorrow\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.37\u003c\/td\u003e\n\u003ctd\u003eOr on a mind whose meditation is on freedom from passion\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.38\u003c\/td\u003e\n\u003ctd\u003eOr meditating on the knowledge of dreams and sleep\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.39\u003c\/td\u003e\n\u003ctd\u003eOr by meditation on what appeals to him\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.40\u003c\/td\u003e\n\u003ctd\u003eHis mastery extends right to the ultimate atom and to the ultimate magnitude\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.41\u003c\/td\u003e\n\u003ctd\u003eIdentification-in-samadhi (samapatti) is when the mental process has dwindled and the mind rests on either the knower or the knowing process or a known object and like a crystal apparently takes on their respective qualities\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.42\u003c\/td\u003e\n\u003ctd\u003eThe samadhi -identification is called sa vitarka when it is mixed up with mental constructs of word thing and idea\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.43\u003c\/td\u003e\n\u003ctd\u003eWhen there is purification from memories (that samadhi) apparently empty of its own nature of knowledge with the object alone shining forth is nir-vitarka\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.44\u003c\/td\u003e\n\u003ctd\u003eIn the same way, when it is on subtle objects, it is called sa- vicara (with subtle associations) and nir-vicara (without subtle associations)\u003c\/td\u003e\n\u003ctd\u003e164\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.45\u003c\/td\u003e\n\u003ctd\u003eThe scale of (causal)subtlety of objects ends in pradhan\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.46\u003c\/td\u003e\n\u003ctd\u003eThese are samadhi from-a-seed\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.47\u003c\/td\u003e\n\u003ctd\u003eFrom skill in nir-vicara a clearness in the self\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.48\u003c\/td\u003e\n\u003ctd\u003eIn this, the knowledge is truth-bearing\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.49\u003c\/td\u003e\n\u003ctd\u003eThis knowledge is of a particular thing unlike knowledge from authority or from inference\u003c\/td\u003e\n\u003ctd\u003e168\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra I.50\u003c\/td\u003e\n\u003ctd\u003eThe samskara produced by it inhibits other samskara-s\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra I.51\u003c\/td\u003e\n\u003ctd\u003eWhen that too is produced by it inhibited everything is inhibited and thus this samadhi is without- seed\u003c\/td\u003e\n\u003ctd\u003e171\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSECOND PART: MEANS\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eYoga of action\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.1\u003c\/td\u003e\n\u003ctd\u003eTapas, self -study, and devotion to the Lord are the yoga of action\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.2\u003c\/td\u003e\n\u003ctd\u003eTo actualize samadhi and thin out the taints\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTaints\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.3\u003c\/td\u003e\n\u003ctd\u003eIgnorance, I-am-ness, desire, hate, and instinctive self-preservation, are the taints\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.4\u003c\/td\u003e\n\u003ctd\u003eIgnorance is the field of germination of the subsequent ones, whether dormant or thinned out or checked or active\u003c\/td\u003e\n\u003ctd\u003e179\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.5\u003c\/td\u003e\n\u003ctd\u003eIgnorance is the conviction of permanence, purity, happiness and self in what are really impermanent, impure, painful and not self\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.6\u003c\/td\u003e\n\u003ctd\u003eThe single selfhood, as it were, of the powers of the seer and seeing is I-am-ness\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.7\u003c\/td\u003e\n\u003ctd\u003eDesire follows pleasure\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.8\u003c\/td\u003e\n\u003ctd\u003eHate follows pain\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.9\u003c\/td\u003e\n\u003ctd\u003eWith spontaneous momentum, instinctive even in a Knower is self-preservation\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.10\u003c\/td\u003e\n\u003ctd\u003eIn their subtle state, they are to be got rid of by dissolution in their source\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.11\u003c\/td\u003e\n\u003ctd\u003eMental processes arising from them are got rid of by meditation\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.12\u003c\/td\u003e\n\u003ctd\u003eRooted in taints is the karma stock to be felt in present or future lives\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.13\u003c\/td\u003e\n\u003ctd\u003eWhile the root is there, it will bear the fruit of birth, life span and experience\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.14\u003c\/td\u003e\n\u003ctd\u003eTheir fruits are joy and suffering caused by virtue and sin\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003epain\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.15\u003c\/td\u003e\n\u003ctd\u003eBecause of the sufferings caused by changes and anxieties and the samskara-s of them and from the clash of the guna-s to the clear-sighted, everything is pain alone\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGuna-s\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRelease\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.16\u003c\/td\u003e\n\u003ctd\u003eWhat is to be escaped is the pain not yet come\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.17\u003c\/td\u003e\n\u003ctd\u003eThe Seer-Seen conjunction is the cause of what is to be escaped\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGuna-s again\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.18\u003c\/td\u003e\n\u003ctd\u003eWith a constant tendency towards light, action, and fixity, the Seen consists of the elements and the senses being for the purpose of experience and transcendence\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.19\u003c\/td\u003e\n\u003ctd\u003eWhat Particularizes itself and what does not what goes (linga, the Great principle) and what does not (a-linga, pradhana), are guna-implementers\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePurusa\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.20\u003c\/td\u003e\n\u003ctd\u003eThe Seer is sight alone; though pure he looks on at the thoughts\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.21\u003c\/td\u003e\n\u003ctd\u003eThe essence of the Seen is to be for the purpose of him alone\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eSeer-Seen\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.22\u003c\/td\u003e\n\u003ctd\u003eFor one purpose has been affected, it is ended, but not for others, because it is common\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.23\u003c\/td\u003e\n\u003ctd\u003eThe conjunction causes awareness of the natures of the two powers, the property and possessor\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.24\u003c\/td\u003e\n\u003ctd\u003eIts cause is Ignorance (a- vidya)\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.25\u003c\/td\u003e\n\u003ctd\u003eWithout it, there is no conjunction, and that release is Transcendental Aloneness (kaivalya) of the power-of-sight\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRelease again\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.26\u003c\/td\u003e\n\u003ctd\u003eUnwavering knowledge- of -the difference is the means of release\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.27\u003c\/td\u003e\n\u003ctd\u003eTherein, the ultimate state of Knowledge is seven-fold\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eYoga\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.28\u003c\/td\u003e\n\u003ctd\u003eFrom following up the methods of yoga, destruction of impurity and a growing light of knowledge up to Knowledge-of -the-difference\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.29\u003c\/td\u003e\n\u003ctd\u003eRestraints, observances, posture, restraint of vital currents, dissociation, concentration, meditation, samadhi are the eight methods\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRestraints\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.30\u003c\/td\u003e\n\u003ctd\u003eOf these, harmlessness, truth- speaking no stealing brahmacarya, and not holding possessions are the restraints\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.31\u003c\/td\u003e\n\u003ctd\u003eWhen practised universally without qualification of Birthplace time or obligation, they are called the Great Vow\u003c\/td\u003e\n\u003ctd\u003e263\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eObservances\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.32\u003c\/td\u003e\n\u003ctd\u003ePurity, contentment, tapas, self-study, and devotion to the Lord are the observances\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eContrary ideas\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.33\u003c\/td\u003e\n\u003ctd\u003eIf there is construction by contrary ideas, a meditation on their opposite\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.34\u003c\/td\u003e\n\u003ctd\u003eThe contrary ideas, violence and the others, done or caused to be done or approved of, preceded by greed anger or delusion, mild-medium, or intense-all result in endless pain and Ignorance. This is the meditation on their opposite\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePerfections\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.35\u003c\/td\u003e\n\u003ctd\u003eWith the establishment of harmlessness in his presence enmity is abandoned\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.36\u003c\/td\u003e\n\u003ctd\u003eWith the establishment of truth, events confirm his words\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.37\u003c\/td\u003e\n\u003ctd\u003eWith the establishment in non-stealing, all precious things come to him\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.38\u003c\/td\u003e\n\u003ctd\u003eWith establishment in Brahmacarya, the attainment of energy\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.39\u003c\/td\u003e\n\u003ctd\u003eWith firmness in not possessing property clear knowledge of the condition of birth\u003c\/td\u003e\n\u003ctd\u003e270\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.40\u003c\/td\u003e\n\u003ctd\u003eFrom purity distaste for his own body and no intercourse with others\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.41\u003c\/td\u003e\n\u003ctd\u003ePurity of mind- sattva, cheerfulness one-pointedness, the conquest of the senses and fitness for vision of the self\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.42\u003c\/td\u003e\n\u003ctd\u003eFrom contentment attainment of unsurpassed happiness\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.43\u003c\/td\u003e\n\u003ctd\u003eFrom the destruction of impurity by tapas, the perfection of body and senses\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.44\u003c\/td\u003e\n\u003ctd\u003eFrom self-study, communication with the deity of his devotion\u003c\/td\u003e\n\u003ctd\u003e272\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.45\u003c\/td\u003e\n\u003ctd\u003eFrom devotion to the Lord's perfection in samadhi\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eControls\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.46\u003c\/td\u003e\n\u003ctd\u003ePosture is to be firm and pleasant\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.47\u003c\/td\u003e\n\u003ctd\u003eBy relaxing effort and by samadhi (samapatti) on infinity\u003c\/td\u003e\n\u003ctd\u003e274\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.48\u003c\/td\u003e\n\u003ctd\u003eFrom that, he becomes immune to the opposites\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.49\u003c\/td\u003e\n\u003ctd\u003ePranayama is to sit in the posture and cut off the flow of in-breath and out-breath\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.50\u003c\/td\u003e\n\u003ctd\u003eThe external internal and fixating operations practised in terms of place time and of number became long and fine\u003c\/td\u003e\n\u003ctd\u003e275\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.51\u003c\/td\u003e\n\u003ctd\u003eThe fourth pranayama comes when both external and internal fields have been felt into\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.52\u003c\/td\u003e\n\u003ctd\u003eThereby is destroyed the covering of the light\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.53\u003c\/td\u003e\n\u003ctd\u003eFitness of the mind for concentrations\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra II.54\u003c\/td\u003e\n\u003ctd\u003eDissociation is when the senses disjoined from their respective objects assume as it were the nature of the mind itself\u003c\/td\u003e\n\u003ctd\u003e278\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra II.55\u003c\/td\u003e\n\u003ctd\u003eFrom that supreme mastery of the senses\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eTHIRD PART: GLORY\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eInner Methods\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.1\u003c\/td\u003e\n\u003ctd\u003eDharana is binding the mind to a place\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.2\u003c\/td\u003e\n\u003ctd\u003eContinuity of the mind there is dhyana (meditation)\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.3\u003c\/td\u003e\n\u003ctd\u003eThat same (meditation), when it comes to shining forth as the object alone, apparently empty of its own nature as knowledge is called samadhi\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.4\u003c\/td\u003e\n\u003ctd\u003eThe tried (held) at the one place is samyama\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSurta III.5\u003c\/td\u003e\n\u003ctd\u003eFrom mastery of that the light of knowledge (prajna)\u003c\/td\u003e\n\u003ctd\u003e284\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.6\u003c\/td\u003e\n\u003ctd\u003eIts application is by stages\u003c\/td\u003e\n\u003ctd\u003e285\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.7\u003c\/td\u003e\n\u003ctd\u003eCompared to the previous means this tried is the direct means\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.8\u003c\/td\u003e\n\u003ctd\u003eEven that is an indirect means as regards unseeded (Yoga)\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.9\u003c\/td\u003e\n\u003ctd\u003eThe inhibitive transformation of the mind is when extravertive samskara is overcome and the samskara of inhibition is predominant and the mind itself is in a temporary state of inhibition\u003c\/td\u003e\n\u003ctd\u003e288\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.10\u003c\/td\u003e\n\u003ctd\u003eIt has a peaceful flow, by reason of the samskara-s\u003c\/td\u003e\n\u003ctd\u003e289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.11\u003c\/td\u003e\n\u003ctd\u003eThe destruction of the mind's depressiveness and rise of its one-pointedness is the samadhi transformation\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.12\u003c\/td\u003e\n\u003ctd\u003eIn that (samadhi) the sameness of the idea has subsided and the newly arisen idea in the mind is its transformation of one-pointedness\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eChange\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.13\u003c\/td\u003e\n\u003ctd\u003eBy (analogy with) that are explained the transformations of\u003cspan\u003e dharma\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003etime-phase and basis (avastha) in the elements and in the senses\u003c\/td\u003e\n\u003ctd\u003e291\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.14\u003c\/td\u003e\n\u003ctd\u003eWhat confirms the subsided uprisen and indetermination dharma- is the dharma\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.15\u003c\/td\u003e\n\u003ctd\u003eThe difference in sequence causes the differences in the changes\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.16\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the three changes knowledge of what is past and future\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.17\u003c\/td\u003e\n\u003ctd\u003eThere is confusion from the mutual projection of words, meaning and ideas onto each other. From samyama on their distinctness (comes) an understanding of the cries of all beings\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGlories\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.18\u003c\/td\u003e\n\u003ctd\u003eFrom the direct perception of the samskara-s , knowledge of previous lives\u003c\/td\u003e\n\u003ctd\u003e327\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.19\u003c\/td\u003e\n\u003ctd\u003e(from direct perception through samyama)of his thought, knowledge of the mind of another\u003c\/td\u003e\n\u003ctd\u003e328\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.20\u003c\/td\u003e\n\u003ctd\u003eBut not the subject of those ideas, because that was not the field of the samyama\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.21\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the form of the body its potentiality of being seen is nullified. Being disjoined from the light of the eye it disappears\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.22\u003c\/td\u003e\n\u003ctd\u003eKarma is rapid or slow. From samyama on it or on omens there comes foreknowledge of death\u003c\/td\u003e\n\u003ctd\u003e330\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.23\u003c\/td\u003e\n\u003ctd\u003e(From samyama) on friendliness and the others (compassion and goodwill sutra I.33) (there arise) powers\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.24\u003c\/td\u003e\n\u003ctd\u003ePowers like the power of an elephant (come from samyama) on them\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.25\u003c\/td\u003e\n\u003ctd\u003eBy Projecting the light of supernormal radiant perception(I. 36) onto what is subtle hidden or remote (he comes to) the knowledge of that\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.26\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the sun, knowledge of the worlds\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.27\u003c\/td\u003e\n\u003ctd\u003e(from samyama) on the moon knowledge of the dispositions of the stars\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.28\u003c\/td\u003e\n\u003ctd\u003e(From samyama)on the pole star knowledge of their motions\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.29\u003c\/td\u003e\n\u003ctd\u003eOn the navel circle knowledge of the plan of the body\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.30\u003c\/td\u003e\n\u003ctd\u003eAt the pit of the throat cessation of hunger and thirst\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.31\u003c\/td\u003e\n\u003ctd\u003eOn the tortoise nerve rigid steadiness\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.32\u003c\/td\u003e\n\u003ctd\u003eOn the light in the head vision of the perfect ones\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.33\u003c\/td\u003e\n\u003ctd\u003eBy pratibha supernormal knowledge too (he knows) everything\u003c\/td\u003e\n\u003ctd\u003e336\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.34\u003c\/td\u003e\n\u003ctd\u003eOn the heart awareness of the mind\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eKnowledge\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.35\u003c\/td\u003e\n\u003ctd\u003eExperience is an idea which does not distinguish sattva and Purusa though they are absolutely separate; by samyama on what is for its own sake (distinct) from what is for the sake of another there comes knowledge of Purusa\u003c\/td\u003e\n\u003ctd\u003e337\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.36\u003c\/td\u003e\n\u003ctd\u003eFrom the arise of supernormal knowledge and hearing touch sight taste and awareness of events\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.37\u003c\/td\u003e\n\u003ctd\u003eThey are obstacles in samadhi but perfections in the extravertive state\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eGlories (continued)\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.38\u003c\/td\u003e\n\u003ctd\u003eFrom loosening of the cause of tying and awareness of how the mind moves the mind can enter another body\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.39\u003c\/td\u003e\n\u003ctd\u003eBy mastering the upgoing vital current (udana) he passes untouched over water mud thorns and so an and at death he takes the upward course\u003c\/td\u003e\n\u003ctd\u003e340\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.40\u003c\/td\u003e\n\u003ctd\u003eFrom mastery of samana blazing light\u003c\/td\u003e\n\u003ctd\u003e341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.41\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the relationship between hearing and space divine hearing\u003c\/td\u003e\n\u003ctd\u003e342\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.42\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the relation between the body and space followed by identification in samadhi (samapatti) with the lightness of a thread he travels through space\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.43\u003c\/td\u003e\n\u003ctd\u003eThe great bodiless is a mental process (vrtti) functioning exterior (to the body) and not imaginary; from this comes dwindling away of the covering of the light\u003c\/td\u003e\n\u003ctd\u003e343\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.44\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on their physical form inherence and purposefulness: the conquest of the elements\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.45\u003c\/td\u003e\n\u003ctd\u003eFrom it (the samyama)manifest a set of eight powers like becoming minute and perfection of the body with freedom from impediment for its (bodily) attributes\u003c\/td\u003e\n\u003ctd\u003e348\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.46\u003c\/td\u003e\n\u003ctd\u003eThe perfection of the body is grace splendour power and diamond hardness\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.47\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on their perception, essential nature I am ness inherence and purposefulness (comes)conquest of the senses\u003c\/td\u003e\n\u003ctd\u003e350\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.48\u003c\/td\u003e\n\u003ctd\u003eFrom that speediness of the mind independence of physical organs and conquest of nature\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.49\u003c\/td\u003e\n\u003ctd\u003eHaving simply the knowledge that (mind-) sattva and Purusa are different one has omnipotence over all beings and is omniscient\u003c\/td\u003e\n\u003ctd\u003e352\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.50\u003c\/td\u003e\n\u003ctd\u003eFrom Indifference to that, too the seeds of imperfection are destroyed and there is Transcendental Aloneness\u003c\/td\u003e\n\u003ctd\u003e553\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.51\u003c\/td\u003e\n\u003ctd\u003eNo reaction of attachment or pride in case of invitations from rulers of celestial realms for undesirable consequences follow\u003c\/td\u003e\n\u003ctd\u003e354\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTranscendental Aloneness\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.52\u003c\/td\u003e\n\u003ctd\u003eFrom samyama on the instant and on the two sequences of instants comes knowledge born of discrimination\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra III.53\u003c\/td\u003e\n\u003ctd\u003eFrom this (knowledge) there is clear knowledge of two things (seemingly) equivalent because they cannot be distinguished by class characteristics or position\u003c\/td\u003e\n\u003ctd\u003e358\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.54\u003c\/td\u003e\n\u003ctd\u003eKnowledge born of discrimination having all times for its object is called Transcendent\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTranscendental Aloneness\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra III.55\u003c\/td\u003e\n\u003ctd\u003eWhen the (mind-) sattva is like Purusa in purity there is Transcendental aloneness. So it is\u003c\/td\u003e\n\u003ctd\u003e362\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eFOURTH PART: TRANSCENDENTAL ALONENESS (KAIVALYA)\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003ePerfections\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.1\u003c\/td\u003e\n\u003ctd\u003ePerfections (siddhi) arise from birth or from drugs or from mantras- s or from tapas or from samadhi\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.2\u003c\/td\u003e\n\u003ctd\u003eThe transformation into another life is implemented by prakrti\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.3\u003c\/td\u003e\n\u003ctd\u003eThe cause is not the impelling drive itself but it makes a breach in the retaining barrier of the nature as does a farmer (for irrigation)\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.4\u003c\/td\u003e\n\u003ctd\u003eThe minds are projected from bare I-am-ness\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.5\u003c\/td\u003e\n\u003ctd\u003eIn the variety of activities, it is the one mind that simples the several minds\u003c\/td\u003e\n\u003ctd\u003e369\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.6\u003c\/td\u003e\n\u003ctd\u003eOf those (minds with perfections)the mind whose perfections arise out of meditation (dhyana) has no karma-stock\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eKarma\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.7\u003c\/td\u003e\n\u003ctd\u003eThe karma of the yogin is neither white nor black; of the others, it is of three kinds\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.8\u003c\/td\u003e\n\u003ctd\u003eTherefore their consequent manifestation is of those samskara groups (vasana) that are compatible with it\u003c\/td\u003e\n\u003ctd\u003e374\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.9\u003c\/td\u003e\n\u003ctd\u003eBecause there is sameness of form of memory and samskara-s there is consequent succession between them even though separated by class and place and time\u003c\/td\u003e\n\u003ctd\u003e376\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.10\u003c\/td\u003e\n\u003ctd\u003eThey are beginningless because hope is eternal\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.11\u003c\/td\u003e\n\u003ctd\u003eThey are held together by cause-effect repository focal point When these cease they too cease\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.12\u003c\/td\u003e\n\u003ctd\u003eWhat are past and future do actually exist but there is a difference of time -phase in their dharma-s\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eTime\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.13\u003c\/td\u003e\n\u003ctd\u003eThey are manifest or subtle and consist of the of guna-s\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.14\u003c\/td\u003e\n\u003ctd\u003eA thing is what it is by the fact of a unitary change\u003c\/td\u003e\n\u003ctd\u003e387\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eAgainst Buddhism\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(Sutra IV.14, continued)\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.15\u003c\/td\u003e\n\u003ctd\u003eSince there is a difference of the minds while the object is the same the two must be distinct categories\u003c\/td\u003e\n\u003ctd\u003e389\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.16\u003c\/td\u003e\n\u003ctd\u003eIt is not dependent on a single mind for when it was not giving rise to valid cognition in that mind what would it be?\u003c\/td\u003e\n\u003ctd\u003e392\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.17\u003c\/td\u003e\n\u003ctd\u003eAccording to whether the mind is coloured by it a thing is known or unknown\u003c\/td\u003e\n\u003ctd\u003e394\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.18\u003c\/td\u003e\n\u003ctd\u003eTo Him the Lord the mental processes are always known from the fact of the unchangeability of Purusa\u003c\/td\u003e\n\u003ctd\u003e395\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.19\u003c\/td\u003e\n\u003ctd\u003eIt (mind) is not self-illumining, because it is itself something perceived\u003c\/td\u003e\n\u003ctd\u003e397\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.20\u003c\/td\u003e\n\u003ctd\u003eThey cannot both be clearly ascertained at the same time\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.21\u003c\/td\u003e\n\u003ctd\u003eIf it is to be seen by another idea further and yet further ideas will be required. And there will be confusion about memories\u003c\/td\u003e\n\u003ctd\u003e400\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.22\u003c\/td\u003e\n\u003ctd\u003eIn the assumption of its (the mind's) form on the part of the unmoving consciousness is awareness of the idea of the self\u003c\/td\u003e\n\u003ctd\u003e402\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eMind\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.23\u003c\/td\u003e\n\u003ctd\u003eMind coloured by the seer and seen has the various purposes\u003c\/td\u003e\n\u003ctd\u003e404\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.24\u003c\/td\u003e\n\u003ctd\u003eThough it is a mélange of countless samskara-groups, it must exist for the purposes of another because it is a construct\u003c\/td\u003e\n\u003ctd\u003e406\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eRelease\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.25\u003c\/td\u003e\n\u003ctd\u003eFor him sees that One apart cessation of meditation on his own being\u003c\/td\u003e\n\u003ctd\u003e408\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.26\u003c\/td\u003e\n\u003ctd\u003eThen the mind is inclined to discrimination and is borne on towards Aloneness\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.27\u003c\/td\u003e\n\u003ctd\u003eAt intervals in it other ideas arise from samskara-s\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.28\u003c\/td\u003e\n\u003ctd\u003eThe escape from these is like that described in the case of the taints\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.29\u003c\/td\u003e\n\u003ctd\u003eFor one who is through and through a man of discriminative knowledge but is not grasping over his meditation practice there comes about the samadhi called Raincloud of Dharma\u003c\/td\u003e\n\u003ctd\u003e410\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.30\u003c\/td\u003e\n\u003ctd\u003eFrom that cessation of taints and karma-s\u003c\/td\u003e\n\u003ctd\u003e411\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.31\u003c\/td\u003e\n\u003ctd\u003eThen with the infinity of knowledge free from all veiling taint the knowable comes to be but a trifle\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.32\u003c\/td\u003e\n\u003ctd\u003eWith that the guna-s have fulfilled their purpose and the succession of their changes comes to an end\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSutra IV.33\u003c\/td\u003e\n\u003ctd\u003eThe succession is conjoined to each instant, (but) recognizable at the very end\u003c\/td\u003e\n\u003ctd\u003e413\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd valign=\"top\"\u003eSutra IV.34\u003c\/td\u003e\n\u003ctd\u003eTranscendental Aloneness is the withdrawal of the guna-s now without any purpose of purusa; or it is the establishment of the power-of -consciousness in its own nature\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003e(Salutations and colophon)\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e418\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Trevor Leggett","offers":[{"title":"Default Title","offer_id":41561547178122,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SankaraontheYogaSutra.jpg?v=1658994010"},{"product_id":"sanskrit-and-the-advaitic-view-of-truth","title":"Sanskrit and the Advaitic View of Truth","description":"\u003cp style=\"text-align: left;\"\u003eIn the last century, Western philosophers have treated the subject of language and truth on the basis that either truth is uncertain and language is incapable of expressing it, or that the philosopher's task is simply to show how language can express meaning clearly and unequivocally.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book takes a radically different approach, based on the view of truth expressed in Advaita philosophy, a philosophy which is increasing of interest in the West because it answers many of the questions not answered by Western philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLanguage and truth are intimately connected in Advaita. One reason for this is the Sanskrit language because the sound and structure of the language itself appear to reflect and convey that truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe author also explores these connections in other languages, and in the meaning of meaning. The book is written in a way that can be understood by the general reader.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePaul Douglas has had an enduring interest in Advaita philosophy and the Sanskrit language for much of his life, having taken up the practice of Advaita in the 1960s and the study of Sanskrit in the 1970s. He has taught both subjects for many years at the School of Economic Science in London and has written a three-year course for the School's students of Sanskrit both in the UK and abroad.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eHis special interest has been the comprehensive grammar of Sanskrit as described by the famous grammarian Panini over 2000 years ago.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe aim of this book is to explore what relationship there may be between language and truth. That deceptively simple word, 'truth, can be understood in various ways, but for the purpose of this book, it is taken as understood in the philosophy of Advaita (Non-dualism). More particularly, a good part of the book discusses ways in which one language, Sanskrit, can be seen as embodying the principles of Advaita.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI took up the study of Sanskrit some thirty years ago, having been led to this by the Advaitic teaching of Sri Santananda Sarasvati, Shankaracharya of Jyotir Math from 1961 - 85. This teaching was given in conversations* with Leon MacLaren, founder and former leader of the School of Economic Science in London. In particular, I was struck by one statement: 'The grammatical rules of Sanskrit are also the rules of the creation.' This has been an enduring interest while studying the language, but it took some time to realise the obvious fact that the statement can only really begin to be critically examined and understood when there is a thorough knowledge of Sanskrit grammar. That has necessitated the penetration of the master Sanskrit grammarian, Panini, whose classic work, the Agadhydyi, with nearly 4000 sutras or succinct statements of law, was composed in the 5th century BCE. That study has proceeded slowly but steadily in the company of fellow students in the School, and much has been appreciated along the way. It may therefore be worthwhile setting down what has been discovered to provide a staging post on the way to a full understanding of the statement and its practical application.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe have been guided in these studies by the words of Sri Antananda Sarasvati, who has made a number of mind-provoking statements about the Sanskrit language. For example:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`Sanskrit has all its words full of spiritual significance.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`The truth was originally declared through the Sanskrit language, and it still holds the truth in its original form.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`Sanskrit is refined and truly natural for it contains original laws and original sounds and their combinations.'\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI would like to thank Annick Hardaker, Helen Harper, Brian Hodgkinson, and Reverend Dr Stephen Thompson for providing me with very helpful comments on drafts of the book, and for their encouragement. I must also thank S M Jaiswal for the inspiring lead he has given over the years in investigating the philosophy of the Sanskrit language, and acknowledge that the vision and teaching of Leon MacLaren in my initial years of Sanskrit study have provided a firm foundation and direction for all later studies.\u003c\/p\u003e","brand":"Paul Douglas","offers":[{"title":"Default Title","offer_id":41561594396810,"sku":"","price":295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/18466_600x_4edd1c06-1df7-4787-8b9e-764f167d7f33.jpg?v=1658994371"},{"product_id":"the-six-ways-of-knowing-a-critical-study-of-the-advaita-theory-of-knowledge-d-m-datta","title":"The Six Ways of Knowing","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThis book deals with the Vedanta standpoint, according to which there are six sources of knowledge. The conceptions of these different kinds of knowledge, with all the arguments given by the Vedantins to prove their independence and ultimacy, are critically discussed here in the light of modern Western concepts, and an attempt has been made to present the conclusions to students of Western Philosophy in a clear and lucid form.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAs the purpose of this work is to bring the problems, concepts and theories of the Vedantins within the focus of modern Western thought, the method adopted is one of critical analysis and comparison of issues from extraneous aspects with which they are often associated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring the years 1925-28, the writer had the privilege of occupying the Prabodh Chandra Basu Malik Chair of Indian Philosophy at the Bengal National Council of Education. In Compliance with the wishes of the founder of this chair, he was called upon to undertake some investigation into Indian Philosophy and publish the results of his labour. This volume represents his work in the discharge of that duty.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe attempts to study critically some important epistemological theories of one of the chief schools of Indian Philosophy, namely, the monistic Advaita School of Vedanta. Western Philosophy has generally recognized two ultimate sources of knowledge, immediate knowledge or perception, and mediated knowledge or inference. But there has been a variety of opinions on this matter among the different schools of Indian Philosophy. Some hold that perception is the only ultimate source of knowledge. Some accept both perception and inference. Others add a third, testimony or authority, to these. Still, others hold that comparison is an additional independent source of knowledge and should be combined with the above three. Others again contend that there is a fifth kind of knowledge, postulation, which is not reducible to any of the preceding. A few other thinkers hold that there is also a sixth type-non-perception-from which primary negative judgments are derived and which cannot possibly be reduced to any of the above. These views are not merely dogmatic assertions. Each school gives elaborate arguments for its own position. This book deals with the Vedanta standpoints of these different kinds of knowledge, with all the arguments are given by the Vedantins to prove their independence and ultimacy, are critically discussed here in the light of modern Western concepts, and the attempt has been made to present the conclusions to students of Western Philosophy in a clear and lucid form.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eD. M. Datta, M.A., PhD, Premchand Raychand Scholar (cal.), Formerly Professor of Philosophy, Patna College, India, Sometimes P.C. Basumallik Professor, National Council of Education, Jadavpur, Calcutta, and Visiting Professor, Universities of Wisconsin and Minnesota, USA.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is an age of international understanding. Races and nations which dwelt and flourished apart are now coming into intimate contact and gradually tending to evolve a world of common ideas \u0026amp; and beliefs. In Science, such a common world of thought has already been achieved. In Philosophy the ideal, though not realized, is fast dawning upon the minds of thinkers. For the fulfilment of this ideal—for the evolution of a world philosophy—what is best in every system. Eastern or Western, modern or ancient, requires to be gathered and added to the common stock. Anyone who has a casual acquaintance with Indian Philosophy knows what valuable contributions it can make towards this common fund. Difficult as the task of interpretation is, some eminent scholars, both Indian and European, have already done valuable work in this direction. But much more yet remains to be done. This volume is an effort to that end. It tries to present, after critical analysis and evaluation, the contributions of some Indian thinkers in a special branch of Philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eDuring the years 1925-28, the writer had the privilege of occupying the Praboth Chandra Basu Mallik Chair of Indian Philosophy at the Bengal National Council of Education. In Compliance with the wishes of the founder of this chair, he was called upon to undertake some investigation in Indian Philosophy and publish the results of his labour. This volume represents his work in the discharge of that duty.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe attempts to study critically' some important epistemological, theories of one of the chief schools of Indian Philosophy, namely, the monistic (Advaita) School of Vedanta. These theories mainly concern the question as to the nature and number of the ultimate sources of knowledge and must be of great interest to students of modern European Philosophy, in which epistemology has come to occupy a central place. Western Philosophy has generally recognized two ultimate sources of knowledge, immediate knowledge or perception, and mediated knowledge or inference. But there has been a variety of opinions on this matter among the different schools of Indian Philosophy. Some hold that perception is the only ultimate source of knowledge. Some accept both perception and inference. Others add a third, testimony or authority, to these. Still, others hold that comparison is an additional independent source of knowledge and should be combined, with the above three. Others again contend that there is a fifth kind of knowledge, postulation, which is not reducible to any of the preceding. A few other thinkers hold that there is also a sixth type—non-perception—from which primary negative judgments are derived and which cannot possibly be reduced to any of the above. These views are not merely dogmatic assertions. Each school gives elaborate arguments for its own position. This book deals with the Vedanta standpoint, according to which there are six sources of knowledge. The conceptions of these different kinds of knowledge, with all the arguments given by the Vedantins to prove their independence and ultimacy, are critically discussed here in the light of modern Western concepts, and an attempt has been made to present the conclusions to students of Western Philosophy in a clear and lucid form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs the purpose of this work is to bring the problems, concepts and theories of the Vedantins within the focus of modern Western thought, the method adopted is one of critical analysis, comparison and evaluation. Analysis has been necessary to isolate the epistemological issues from extraneous aspects with which they are often associated. It has been useful also in grasping accurately the significance of the Advaita view wherever ambiguity and vagueness seemed to be possible. It has been most necessary, however, in the study of the Sabda-pramana (testimony).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eComparison with Indian and Western theories has been necessary to understand the exact position of the Vedantins in relation to that of other thinkers. Evaluation has been needed to ascertain the real merit of the Vedanta views on the grounds of reasoning. The adoption of this method has often necessitated the elimination of Sanskrit technical terms, the use of Western terms and concepts, the rearrangement of topics and the introduction of lengthy criticism—all of which have their justification only in the purpose of the work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThroughout the book the writer has adopted the attitude of a student whose mind has been infected with doubts derived from the study of Western Philosophy, and who tries to understand, therefore, how far the Indian theories can satisfy his sceptical mind. For the audience, and every writer has some audience before his mind, he has imagined a tribunal of Western philosophers, mostly composed of anti-idealistic-thinkers, with whom he tries to argue the case for Advaita-Vedanta as understood by him in order to carry conviction into their sceptical minds.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to the value of such a study, it may be said that it tries to formulate in terms of Western Philosophy some important epistemological doctrines of Advaita-Vedanta and to show by criticism that though they are generally neglected, they constitute when rightly understood valuable contributions to the Philosophy of the world. Its negative value consists in exposing the absurdity of certain commonly accepted theories of the East and the West, and in suggesting some problems that demand solutions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt may be necessary to note that the words Vedanta and Vedantin have been employed, in conformity with the common Sanskrit uses of the terms, to signify Advaita-Vedanta and Advaita-Vedantin respectively for the sake of brevity, and they are to be taken in those senses except when any other meanings have been explicitly indicated.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt will be noted that the order in which the different pramanas-(sources of knowledge) have been taken differs from the traditional order followed by the Advaita writers. Upamana (comparison) and anupalabdhi (non-perception), which will appear to Western thinkers to be obvious cases of perception, have been considered after perception. Again, arthapatti (postulation), which will appear to be nothing but inference, has been treated after inference. Sabda (testimony), therefore, has been placed last.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt may be necessary to mention here that the scope of the present work is limited to the consideration of the problems of knowledge (prama) alone; consequently, the problems of error (aprama) have not been included. This latter occupies a large field in Avdaita-Vedanta, and thorough justice to it can be done only in an independent treatise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe writer would fail in his duty if he did not express his gratitude to all his teachers. He gratefully remembers first his early teachers, Professors Vanamali Chakravarty and Prabodh Chandra Sanyal, who first kindled in his mind the ambition to undertake a comparative study of Indian and Western Philosophy. He is indebted also to Dr. (now Sir) B. N. Seal, in whose versatile genius and incredible depth and width of scholarship his youthful ambition found a concrete embodiment and a source of lasting inspiration. He is grateful, further, for initiation into the original Sanskrit texts, to his teachers Mahamahopadhyaya Pandits Laksmana Sastri, Pramatha Nath Tarkabhushan, Ananta Krishna Sastri, and other learned Pandits.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is especially indebted to the highly talented Pandit Jogendra Nath Tarkatirtha, of the Sanskrit College, Calcutta, with whom he studied for about two years some of the more abstruse texts while writing this book.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWestern Philosophy generally recognizes two sources of knowledge–Perception and Inference. But Indian Philosophy presents a variety of opinions on this matter. The Carvakas admit only one source of valid knowledge–perception. The Bauddhas and some Vaisesikas admit two sources–perception and inference. To these, the Sankhyas add a third–authority or testimony (S'abda). The Naiyayikas admit a fourth way of knowing–comparison (Upamana)–in addition to these three. The Prabhakaras again add to these four methods 'a fifth–postulation or assumption (arthapatti). The Bhattas and the monistic Vedanti ns recognise, however, six methods of knowledge, adding non-cognition (anupalabdhi) to the five already mentioned. We shall discuss here all the six methods of knowledge, as admitted by the Advaitins, one by one.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut before taking up the problems of our study properly, it is necessary to discuss in brief the Indian conceptions of knowledge (prams) and the methods of knowing (pramana), because they underlie all epistemological discussions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sanskrit word j liana stands for all kinds of cognition irrespective of the question of truth and falsehood. But the word prams is used to designate only a true cognition (yatharthajnana) as distinct from a false one (mithya-jnana). In English, the word knowledge implies a cognition attended with belief. If, therefore, a cognition turns out to be false, belief in it is immediately withdrawn and as such it should cease to be called knowledge. Consequently knowledge, strictly speaking, should always stand only for cognition that is true, uncontradicted or unfalsified. The ordinary division of knowledge into true knowledge and false knowledge should, therefore, be considered as an instance of loose thinking; the word true as applied to knowledge would then be a tautology, and the word false positively contradictory—false knowledge being only a name for falsified knowledge, which is another name for no knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf this logical meaning of the word knowledge is consistently and rigidly adhered to, knowledge will exactly correspond to the word prams. Prams are generally defined as a cognition having the twofold characteristics of truth and novelty (abadhitatva or yatharthatva and anadhigatatva).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs regards the first characteristic, truth, all schools of Indian philosophy are unanimous. Every philosopher holds that truth should be the differentia of knowledge or prama. But views, as regards the meaning of truth, vary, and consequently the mark of a prama is variously expressed. Broadly speaking there are at least four different views about truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to one view, the truth of knowledge consists in its practical value. True cognition is, therefore, variously defined as that which reveals an object that serves some purpose (artha or prayojana) or leads to the achievement of some end,' or favours a successful volition (sarpvadiprav ratya-nukala). This view will at once be seen to resemble the modern pragmatic theory of the West. It is mostly held by the Buddhists, but other writers also occasionally support it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnother view, that we find chiefly in the Nyaya works, regards truth as the faithfulness with which knowledge reveals its objects. True knowledge is, therefore, defined as that which informs us of the existence of something in a place where it .really exists, or which predicates of something a character really possessed by it. This view resembles the correspondence theory of Western realists. A third view, which is incidentally referred to by many writers, regards truth as a harmony of, experience (samvada or samvaditva). A true knowledge according to this view, would be one which is in harmony with other experiences. This view again resembles the Western theory of coherence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Advaita school of Vedanta, however, favours a fourth view according to which the truth of knowledge consists in its non-contradictedness (abadhitatva). The correspondence view of truth cannot directly prove itself. The only way to prove correspondence is to fall back on the foreign method of consilience or coherence (samvada)–that is to infer the existence of a real correspondence between knowledge and reality from the facts of the harmony of experience. But all that we can legitimately infer from the harmony of knowledge with the rest of our experience up to that time is not that the knowledge is absolutely free from error; but that it is not yet contradicted. For we do not know that we shall not have future any experience that can falsify our present knowledge. As regards the pragmatic test of causal efficiency (artha-kriya-karitva), the Advaitins argue that even a false cognition may, and sometimes does, lead to the fulfilment of a purpose. One of the examples they cite to support their view is the case of a distant bright jewel which emits lustre. We mistake the lustre for the jewel and, desiring to get the mistaken object of our knowledge, approach it and actually get the jewel. In this case, therefore, the knowledge of lustre as the jewel—which is clearly a false cognition —leads to the attainment of the jewel and thereby satisfies our purpose, though eventually, we come also to know that the initial cognition which caused our action was itself false. We can multiply instances of this kind. The hypothesis, that the earth is stationary and the sun is moving has been working quite satisfactorily for ages; on the basis of this cognition, many of our actions are performed and purposes attained. It is only its conflict with astronomical phenomena that enables us to detect its falsity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is found, therefore, that the pragmatic view of truth is not tenable. The correspondence view has ultimately to fall back on the consilience or coherence theory which, when subjected to strict scrutiny, has to yield the result that truth, as ascertained by it, consists only in its non-contradictedness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to the Advaitins, therefore, prama or knowledge must have as one of its characteristics truth; and the truth of prama consists in its content being uncontradicted (abadhitartha-visayakatva).\u003c\/p\u003e","brand":"D. M. Datta","offers":[{"title":"Paperback","offer_id":41561618448522,"sku":"","price":300.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41561618481290,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/SIXWAYSOFKNOWING.jpg?v=1660391889"},{"product_id":"studies-in-mimamsa","title":"Studies in Mimamsa","description":"\u003cp style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe massive and unique contribution of Mimamsa to the philosophy of language, hermeneutics, exegesis and semiology, to the philosophy of religion, epistemology and above all to the philosophy of pragmatic active life affirming continuity of cultural tradition remains important for the intellectual pursuits in the world of knowledge and culture. No system of thought can be properly and comprehensively understood without referencing Mimamsa. Research papers by eminent pundits and scholars included in this felicitation volume in honour of Dr Mandan Mishra are devoted mainly to the analytical and critical exposition of the theories of the Mimamsa system of thought, focusing attention on its relation to other disciplines and presenting a comparative study with similar Indian and Western speculations. This is perhaps the first international intellectual adventure of its kind which is bound to generate fresh thinking and create the right perspectives in the field of Mimamsa. \u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eStudies in Mimamsa in this volume take it out of its traditionally recognised narrow confines of ritualistic interpretation of the Vedic sentences and make it part of the global philosophy of language and religion. The papers have been arranged under three sections: 1. Philosophy, Epistemology, and Ethics; 2. Language, Meaning, and Grammar; and 3. Hermeneutical Essays.\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDR. R.C. DWIVEDI was a Professor of Sanskrit and Dean, of the Faculty of Sanskrit Studies, University of Rajasthan, Jaipur. He was the author of a number of books and research papers covering various aspects of Sanskrit Studies including Alankarasastra, Buddhism, Jainism and Kashmir Saivism. Dr. Dwivedi passed away on 27th September 1993.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe massive and unique contribution of Mimamsa to the philosophy of language, hermeneutics, exegesis and semiology, to the philosophy of religion, epistemology and above all to the philosophy of pragmatic active life-affirming the continuity of cultural tradition remains important for the intellectual pursuits in the world of knowledge and culture. Its influence on other branches of learning in India is formidable. No system of thought can be properly and comprehensively understood without a reference to Mimamsa.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eResearch papers by eminent pundits and scholars included in this felicitation volume in honour of my friend Dr. Mandan Mishra, who is known for his basic intellectual interest in Mimamsa, are devoted mainly to the analytical and critical exposition of its theories, focusing attention on its relation to other disciplines and presenting a comparative study with similar Indian and Western speculations. This is perhaps the first international intellectual adventure of its kind which is bound to generate fresh thinking and create the right perspectives in the field of Mimamsa. Studies in Mimamsa in this volume take it out of its traditionally recognised narrow confines of ritualistic interpretation of the Vedic sentences and make it part of the global philosophy of language and religion. It is difficult to put the papers under neat classification or watertight compartments, yet, broadly speaking, these have been arranged under three Sections: 1. Philosophy, Epistemology, Ethics; 2. Language, Meaning, and Grammar; and 3. Hermeneutical Essays.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eG.P. Bhatt in his article gives a brief statement of the non-ritualistic and purely philosophical ideas and doctrines found in the works of Mimamsa, more particularly its leading thinkers, Kumarila Bhatta and Prabhakara.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJohn A. Taber advances the arguments of Kumarila against the Buddhist denial of the existence of objects outside consciousness. He emphasizes Kumarila's assertion that the reality of the external world is revealed directly by our perceptions and other cognitions. This is based on the theory of intrinsic validity of knowledge (svatahpramanya) which is a unique contribution of Mimamsa to the Theory of Knowledge.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThose interested in the philosophy of religion will find certain discussions here quite exciting. Peri Sarveswara Sharma makes a close textual study of the Sambandhapariksa section of Kumarila's g Slokavartika denying creation and dissolution of the world along with a refutation of the theories of Vaiesika, Nyaya, Samkhya and Vedanta.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA paper by Lars Gohler in comparative philosophy examining the similarities in the philosophical concepts of Kumarila and K.R. Popper regarding verification and falsity of cognition underlines the contemporary significance of Mimamsa epistemology.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe injunctive nature of the Vedic sentence presents a pragmatic paradox, argues Shlomo Biderman, which makes it possible to remain innocuous by opening new possibilities for understanding the role that interpretation plays in religion. He distinguishes it from the 'Semantic Paradox' found in the monotheistic context.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo moyas u Takenaka explains the relation between linga (vyapya or pervaded) and lingin (vyapaka or pervader) and the sahitya-niyama of the Bhatta School which establishes this relationship. In his view, this notion of the Bhatta School is larger than that of Vaisesika or Dharmakirti.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSelf-revealed nature of the scriptural knowledge (Vedapauru-seyalva) which is a basic concept of the epistemology of Mimamsa is critically presented in the light of Buddhist objections in a paper by J.M. Verpoorten.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe philosophy of activism, as expounded by P.T. Raju in a paper reprinted here is a strong rebuttal of the general notion of Indian ethics as life-denying or advocacy of inaction. The paper will prove affirmation of life in Indian thought leading to national regeneration and international cooperation for global peace.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHajime Nakamura demonstrates that a Western notion, such as Kantian categorical imperative, could be applied to the idea of niyoga in the Prabhakara School. He suggests that anupekso vidhih or anapeksa codan found in the philosophy of Prabhakara and the Nyaykanika, a commentary by Vacaspati Misra on the Vidhiviveka of Mandana Mira could be an Indian equivalent to the Western idea of the categorical imperative. The notion of Niyoga in Prabhakara may have been influenced by the spirit of nzaitri and karuna set forth in Buddhism as a categorical imperative. This is an important contribution to the study of comparative ethics.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Parushottama Bilimoria, the autpattika (relation of word with the gleaning from the very beginning) thesis offers semiological insights from de Saussure's work and their extension in the writings of the contemporary French philosopher Jacques Derrida.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe problem of getting at the particular meaning of a sentence from the universal and removing incompatibility in the context is set forth and a solution suggested by K. Kunjunni Raja by expounding two forms of Abhidha According to the Prabhakaras and two operations of Laksana according to the Bhattas. He also draws the attention of the scholars to the fact that the Tatparya gakt1 is nothing more than the samsargamaryada accepted by the Navyanyaya school. The theories of abhihitanvaya held by Kamarila and anvitabhidhana are essential contributions to semantics. These are variously explored in the papers. Thus, for example, the theory of the prior existence of a meaning whole is comparatively brought out by Harold G. Coward. And again how a simple word Varna standing for phoneme or sound has been wrongly translated as 'Letter' is exposed by Albrecht Wezler with a penetrating and in-depth study of the texts and translations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Ramachandrudu points out that according to Kumarila grammar cannot intervene to get at the real meaning of a word or a sentence. Its usefulness is restricted to knowing the correct word to be employed in the performance of sacrifice. Purposes of Vyakarana enunciated by Patanjali in his Mahabhasya are roundly refuted by Kumarila as of no help for the interpretation of the Veda. This is a significant debate to establish the independence of exegetics from grammar, primarily concerned with determining correct words and their formation. It cannot govern its meaning, intention or interpretation.\u003c\/p\u003e","brand":"R. C. Dwivedi","offers":[{"title":"Default Title","offer_id":41561698893962,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/STUDIESINMIMAMSA.jpg?v=1661237408"},{"product_id":"vedanta-without-maya-a-debate-on-saptavidha-anupapatti","title":"Vedanta Without Maya?","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSaptavidha-anupapatti represents a live debate in the traditions of Vedanta initiated by Ramanujacarya. The central issue of this debate is to examine whether Maya-avidya, postulated by Advaita-Vedanta, is philosophically sustainable, logically viable, and experientially reliable. While Sankara builds up the superstructure of Advaita on the basis of this concept, Ramanuja vociferously reacts to its philosophical ingenuity. This dispute between the Advaita and Visistadvaita schools with seven objections, which forms the major theme of this book, has been going on for more than a millennium and is alive even today among Vedanta scholars.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe volume contains, besides historical as well as philosophical explorations of the concept of Maya-avidya, the arguments and counter-arguments, formulation and counter-formulation to accommodate and reject the corresponding philosophical predilections of both the above schools by some of the preeminent philosophical minds of Indian philosophy of our times.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe polemics among various philosophical schools is both unending and also a wonderful way for adherents to become clearer on their particular doctrine. Each school makes certain presuppositions upon which the school's philosophy is based. Advaita Vedanta philosophy is based upon its key concept of evidya\/ maya. Given its definition of avidya\/Maya, everything else unfolds, consistently and coherently. Visistadvaita Vedanta, employing its key concept of aprtak-siddhi, challenges Advaita's doctrine. The same holds true for Dvaita Vedanta and its key concept of bheda. Once any philosophical system defines its basic presupposition, its polemics will unfold naturally, coherently, and consistently. The seven great untenable (saptavidha-anupapatti) arose and developed over the centuries in an attempt by Visistadvaita Vedanta and then other systems in an effort to undercut Advaita's philosophy. This book is a varied collection of articles written by modern Indian philosophers describing, elucidating, and analyzing various philosophical system's dialectics to either defend or criticize Advaita Vedanta's doctrine of avidya\/ Maya - John Grimes\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThis book, in the language of Copleston, shows that philosophy, which is the work of the human spirit grows and develops; fresh vistas may be opened up by a new line of approach or application to new problems, newly discovered facts, fresh situations, etc. ... . Further, this volume proves that there is continuity and connection, action and reaction, thesis and antithesis and no philosophy can really be understood fully unless it is seen in its historical setting and in the light of its connection with other systems. - N. VEEZHINATHAN\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eGodabarisha Mishra is the Chairman of the School of Philosophy and Religious Thought at the University of Madras. Formerly worked as an Editor at the Kuppuswami Sastri Research Institute, Chennai, he also served as the Member Secretary of the Indian Council of Philosophical Research, New Delhi.\u003c\/p\u003e\n\u003cdiv class=\"WordSection1\"\u003e\n\u003cp class=\"Style\" align=\"center\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan\u003eForeword\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan class=\"SpellE\"\u003e\u003cspan\u003eSaptavidha-anupapatti\u003c\/span\u003e\u003c\/span\u003e\u003cspan\u003e: The seven objections against the notion of Maya-\u003cspan class=\"SpellE\"\u003eavidya\u003c\/span\u003e of Advaita \u003cspan class=\"GramE\"\u003eschool\u003c\/span\u003e have been the subject of intense debate between \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e and non-\u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e for several centuries starting with \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e in the 11\u003csup\u003eth\u003c\/sup\u003e century. The debate is so central - both philosophically and from the point of view of the history of thought - that it deserves a thorough examination. This volume consists of essays which undertake, in their different ways, such an examination.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eIn Sankara Vedanta, Maya-\u003cspan class=\"SpellE\"\u003eavidya\u003c\/span\u003e is understood as the force or agency which creates the illusion of non-perception that manifests itself in the diversified forms of the objective world, which measures the immeasurable, creates forms in the formless, conceals the real and projects the unreal. Hence the only difference between man, the world and God is one of appearance and degree for ultimately they are non-different like the space inside a pot and the space outside. \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e, however, differs from this nodal as well as basic proposition of Advaita and disagrees strongly with the \u003cspan class=\"SpellE\"\u003eSankarite\u003c\/span\u003e concept of Maya-\u003cspan class=\"SpellE\"\u003eavidya\u003c\/span\u003e, The \u003cspan class=\"SpellE\"\u003eVisistadvaita\u003c\/span\u003e \u003cspan class=\"GramE\"\u003eschool\u003c\/span\u003e, in the post-\u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e period, advances the debate which began with \u003cspan class=\"SpellE\"\u003eSapatavidha-anupapatti\u003c\/span\u003e of \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e. Counter-arguments of the Sankara \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e in this debate and their rebuttals by the \u003cspan class=\"SpellE\"\u003eVisistadvaitins\u003c\/span\u003e form a continuity running into our own times.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eThis debate was the theme of a Seminar organized by the Indian Council of Philosophical Research, and the present volume is the edited version of the presentations made in this Seminar. Professor Godabarisha Mishra has shown his masterly touch in the editorial work. The volume serves the twin purpose of bringing alive a central debate in the Indian philosophical tradition and showing how it can impact our own thinking about issues which we take to be significant today. This book, I am sure, will prove to be a worthy successor to Professor \u003cspan class=\"SpellE\"\u003eDaya\u003c\/span\u003e Krishna edited \u003cspan class=\"SpellE\"\u003eSamvada\u003c\/span\u003e, published many years ago.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eThe philosophical community in the country will be grateful to Professor Godabarisha Mishra for his painstaking and extremely thoughtful editorial work in preparing this volume for publication. Researchers and scholars of philosophy will not only find the book useful, but it is also quite likely to inspire works of similar nature in different areas of the Indian \u003cspan class=\"SpellE\"\u003ephilosophical\u003c\/span\u003e tradition.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp class=\"Style\" align=\"center\" style=\"text-align: center;\"\u003e\u003cb\u003e\u003cspan\u003eIntroduction\u003c\/span\u003e\u003c\/b\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eThe Indian philosophical scene has witnessed some of the most interesting, enduring and fierce debates among the three schools of Vedanta. The most prominent among the topics hotly debated for centuries is \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e. This concept is so central that the Advaita School which introduced this concept is frequently characterized as \u003cspan class=\"SpellE\"\u003eMayavada\u003c\/span\u003e. \u003cspan class=\"SpellE\"\u003e\u003cspan class=\"GramE\"\u003eRamanuja\u003c\/span\u003e\u003c\/span\u003e\u003cspan class=\"GramE\"\u003e reacted to the school of Advaita by formulating his.\u003c\/span\u003e \u003cspan class=\"GramE\"\u003eown\u003c\/span\u003e system of Vedanta, i.e. \u003cspan class=\"SpellE\"\u003eVisistadvaita\u003c\/span\u003e, makes the concept of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e the prime target of his attack. He states his justly famous \"Seven Objections\" (\u003cspan class=\"SpellE\"\u003eSaptavidha-anupapatti\u003c\/span\u003e) against the concept of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e in his \u003cspan class=\"SpellE\"\u003eSribhasya\u003c\/span\u003e, almost exactly like Sankara who sows the seed of this concept in his equally famous \"Adhyasa-\u003cspan class=\"SpellE\"\u003ebhasya\u003c\/span\u003e\" at the beginning of his commentary on the Brahmasutras. This attack on the concept of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e initiated by \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e is vigorously continued by his followers and we have a detailed debate between the \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eVisistadvaitins\u003c\/span\u003e on the question of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e that has spread over the centuries.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eThe question of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e is centrally connected to the very way of conceiving reality i.e., Brahman in both Advaita and \u003cspan class=\"SpellE\"\u003eVisistadvaita\u003c\/span\u003e. For Advaita, it is axiomatic that Brahman is non-dual and absolutely featureless (\u003cspan class=\"SpellE\"\u003enirguna\u003c\/span\u003e\u003cspan class=\"GramE\"\u003e)·\u003c\/span\u003e and therefore, the problem that naturally arises there is of explaining the multiplicity of entities and features encountered by us in the world of our experience. The concept of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e is invoked by Advaita as an explanatory of this phenomenon. It is argued in Advaita that in view of the sole reality of \u003cspan class=\"SpellE\"\u003enirguna\u003c\/span\u003e Brahman, the universe of names and forms experienced by us is not ultimately real, and this unreality is variously referred to by the terms \u003cspan class=\"SpellE\"\u003emithya\u003c\/span\u003e, \u003cspan class=\"SpellE\"\u003eanirvacaniya\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003esadasad-vilaksana\u003c\/span\u003e. Thus, the concept of \u003cspan class=\"SpellE\"\u003eMaya- avidya\u003c\/span\u003e is used by Advaita to account for the experience of multiplicity and variety when, in fact, there is no entity except the sole \u003cspan class=\"SpellE\"\u003enirguna\u003c\/span\u003e Brahman.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eTherefore, it can be easily seen that the concept of \u003cspan class=\"SpellE\"\u003emaya\u003c\/span\u003e- \u003cspan class=\"SpellE\"\u003eavidya\u003c\/span\u003e cannot be attacked if the notion of \u003cspan class=\"SpellE\"\u003enirguna\u003c\/span\u003e Brahman is allowed to remain as a constituent of Vedanta. Hence \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e starts by rejecting the notion of \u003cspan class=\"SpellE\"\u003enirguna\u003c\/span\u003e Brahman and substituting it with the notion of \u003cspan class=\"SpellE\"\u003esaguna\u003c\/span\u003e Brahman. Since some of the \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e had held that the very notion of \u003cspan class=\"SpellE\"\u003esaguna\u003c\/span\u003e Brahman was also due to \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e, he is further compelled to defend the notion of \u003cspan class=\"SpellE\"\u003esaguna\u003c\/span\u003e Brahman by attacking the concept of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e itself. This he does by formulating his seven famous objections, known as \u003cspan class=\"SpellE\"\u003eSaptavidha-anupapatti\u003c\/span\u003e.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eIf Brahman is the only reality, \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e finds it hard to admit any entity like \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e which has to be other than Brahman and therefore, begins his objections by asking where exactly this \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e is located. Being insentient in nature, it cannot be located in Brahman who is sentient. It cannot also be located outside Brahman since there can be nothing \"outside\" Brahman. He also finds unacceptable the explanation offered by some \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e that \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e is located in the \u003cspan class=\"SpellE\"\u003ebeginningless\u003c\/span\u003e jiva since the jiva itself has to be the product of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e according to the \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e themselves. Thus \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e finds \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e without a legitimate locus (\u003cspan class=\"SpellE\"\u003easraya\u003c\/span\u003e) and this is the first objection well known as (1) \"\u003cspan class=\"SpellE\"\u003eAsraya-anupapatti\u003c\/span\u003e.\"\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eIn the same way, \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e raises six further objections about (2) the concealment of Brahman by \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e and the projection of a false universe (\u003cspan class=\"SpellE\"\u003eTirodhana-anupapatti\u003c\/span\u003e), (3) the nature of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e (\u003cspan class=\"SpellE\"\u003eSvarapa- anupapatti\u003c\/span\u003e), (4) the indescribable character of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e (\u003cspan class=\"SpellE\"\u003eAnirvacaniya-anupapatti\u003c\/span\u003e), (5) the \u003cspan class=\"SpellE\"\u003ePramana\u003c\/span\u003e by which this \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e is known (\u003cspan class=\"SpellE\"\u003ePramana\u003c\/span\u003e- \u003cspan class=\"SpellE\"\u003eanupapatti\u003c\/span\u003e), (6) the means by which this \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e is overcome (\u003cspan class=\"SpellE\"\u003eNivartaka-anupapatti\u003c\/span\u003e) and (7) whether this \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e can be got rid of at all (\u003cspan class=\"SpellE\"\u003eNivrttyanupapatti\u003c\/span\u003e). These objections are elaborated upon and are embellished by \u003cspan class=\"SpellE\"\u003eVisistadvaita\u003c\/span\u003e scholars like D.T. Tata- \u003cspan class=\"SpellE\"\u003echarya\u003c\/span\u003e, \u003cspan class=\"SpellE\"\u003eUttamur\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eViraraghavacharya\u003c\/span\u003e and others and subsequently vigorously answered by contemporary \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e like \u003cspan class=\"SpellE\"\u003eRamaraya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eKavi\u003c\/span\u003e, \u003cspan class=\"SpellE\"\u003eAnantakrishna\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e, to name a few.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eThis book contains substantially revised versions of the papers presented at the seminar held on \u003cspan class=\"SpellE\"\u003eSaptavidha-anupapatti\u003c\/span\u003e. The seminar was structured around a number of topics, and some of those structures have survived the transition to book form. The book has been divided into four sections; first, \"Background: Historical and Philosophical\" has five papers. The first paper by R. \u003cspan class=\"SpellE\"\u003eBalasubramanian\u003c\/span\u003e is a critical survey of the seven objections and answers to those objections as worked out in both the schools. The second paper by \u003cspan class=\"SpellE\"\u003eKalyanasundara\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e introduces the concept and explores the contribution made by \u003cspan class=\"SpellE\"\u003eVidyaranya\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eGangadharendra\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSarasvati\u003c\/span\u003e. Instead of getting into the debate proper, \u003cspan class=\"SpellE\"\u003eKunjunni\u003c\/span\u003e Raja takes a very neutral view and looks at the concept from the pre-Sankara period, mainly from the perspectives of \u003cspan class=\"SpellE\"\u003eBhartrhari\u003c\/span\u003e and Buddhists. The next paper by \u003cspan class=\"SpellE\"\u003eLakshmithathachar\u003c\/span\u003e explores the views of \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e and tries to portray how \u003cspan class=\"SpellE\"\u003eRamanuja's\u003c\/span\u003e objections are still valid and cannot be so easily done away with as attempted by later \u003cspan class=\"SpellE\"\u003eAdvaitins\u003c\/span\u003e. The last paper of this section by M. \u003cspan class=\"SpellE\"\u003eNarasimhachary\u003c\/span\u003e contends that the refutation of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e is not something that was started with \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e, but it was already there in the pre-\u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e period, in the writings of \u003cspan class=\"SpellE\"\u003eNathamuni\u003c\/span\u003e and Yamuna.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eTitled as \"Maya-\u003cspan class=\"SpellE\"\u003eavidya\u003c\/span\u003e: The Concept and the Critique\" the second section contains twelve essays by celebrated scholars debating on seven objections since the last two objections are combined together. N.S. \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eTatacharya\u003c\/span\u003e has introduced the first objection, i.e. \u003cspan class=\"SpellE\"\u003eAsraya-anupapatti\u003c\/span\u003e, exactly the way \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e did in his \u003cspan class=\"SpellE\"\u003eSribhasya\u003c\/span\u003e and this was contested by \u003cspan class=\"SpellE\"\u003eVempati\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eKutumba\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e from the viewpoint of Advaita. \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e adds many new ideas in his analysis to aid the already existing arguments found in the Advaita tradition. The next, i.e., \u003cspan class=\"SpellE\"\u003eTirodhana-anupapatti\u003c\/span\u003e has been debated by two participants, V. \u003cspan class=\"SpellE\"\u003eSrivat-sankacharya\u003c\/span\u003e and R. \u003cspan class=\"SpellE\"\u003eKrishnamurthi\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e, both defending their own traditions and analyzing each point with new examples to establish their standpoints. The third objection, viz. \u003cspan class=\"SpellE\"\u003eSvarupa- anupapatti\u003c\/span\u003e was presented by S.M. \u003cspan class=\"SpellE\"\u003eSrinivasachari\u003c\/span\u003e from the \u003cspan class=\"SpellE\"\u003eVisistadvaita\u003c\/span\u003e standpoint and \u003cspan class=\"SpellE\"\u003eMuddulapalli\u003c\/span\u003e Dattatreya \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e made a case for the Advaita view. \u003cspan class=\"SpellE\"\u003eAnirvacantya-anupapatti\u003c\/span\u003e, the fourth objection against \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e was taken up by S.V. \u003cspan class=\"SpellE\"\u003eRangaramanujacharyulu\u003c\/span\u003e and was answered by \u003cspan class=\"SpellE\"\u003eGoda\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eVenkateswara\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e from Advaita perspective. V.S. \u003cspan class=\"SpellE\"\u003eKarunakaran\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eSripada\u003c\/span\u003e Subramanian examined the contentions of \u003cspan class=\"SpellE\"\u003ePramananupapatti\u003c\/span\u003e raised by \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e from the \u003cspan class=\"SpellE\"\u003eVisistadvaita\u003c\/span\u003e and Advaita angles respectively. The last two objections, \u003cspan class=\"SpellE\"\u003eNivartaka\u003c\/span\u003e and \u003cspan class=\"SpellE\"\u003eNivrttyanupapatti\u003c\/span\u003e were combined and the participants were K.E. \u003cspan class=\"SpellE\"\u003eDevanathan\u003c\/span\u003e and J. \u003cspan class=\"SpellE\"\u003eVenkatararna\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e. The contents of the debates were so intense and the participation was \u0026amp; passionate that the participants could not find the time given during the sessions to be adequate to express their views. But one thing that was clearly felt was that everybody has something new to convey in addition to what has been already given in the earlier texts.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003eOne of the glaring highlights of the seminar was the live- debate between two well-known scholars S.N.C. \u003cspan class=\"SpellE\"\u003eRaghunatha\u003c\/span\u003e- \u003cspan class=\"SpellE\"\u003echaryulu\u003c\/span\u003e and V. Swaminathan on the topic of \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e and it was an involving debate ended in generating more heat than light between the protagonists of two schools; but still, it was philosophically not only interesting but quite rewarding. The debate was initiated by pointing out a text of a 20th-century Advaita author, \u003cspan class=\"SpellE\"\u003eRamaraya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eKavi\u003c\/span\u003e, who in his \u003cspan class=\"SpellE\"\u003eSankarasankara-bhasya\u003c\/span\u003e- \u003cspan class=\"SpellE\"\u003evimarsa\u003c\/span\u003e has threadbare criticized \u003cspan class=\"SpellE\"\u003eRamanuja\u003c\/span\u003e for refuting the \u003cspan class=\"SpellE\"\u003emaya\u003c\/span\u003e- \u003cspan class=\"SpellE\"\u003eavidya\u003c\/span\u003e by his seven objections. The discussion on this debate was initiated by S.N.C. \u003cspan class=\"SpellE\"\u003eRaghunathacharyulu\u003c\/span\u003e, who with .his profound style and diction, and with very original arguments, refuted the views of \u003cspan class=\"SpellE\"\u003eRamaraya\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eKavi\u003c\/span\u003e. The main thrust of this paper was that the tradition of Advaita can in no way defend the \u003cspan class=\"SpellE\"\u003emaya-avidya\u003c\/span\u003e, unsuccessfully attempted by \u003cspan class=\"SpellE\"\u003eRamaraya\u003c\/span\u003e. The answers to the objections came from V. Swaminathan who point by point answered the objections raised and vindicated the views of \u003cspan class=\"SpellE\"\u003eAdvaitin\u003c\/span\u003e with his impeccable arguments. This debate was quite interesting though fierce, but what is worth pointing out here is that the tradition' of doing philosophy is not dead in India, as has been the pervasive view, but there are scholars, some known and quite many less known, who are still busy doing philosophy as has been carried out since a millennia or more. This book briefly gives us an idea that the tradition of establishing a philosophical view and refuting it, what is said in Sanskrit as \"\u003cspan class=\"SpellE\"\u003ekhandana-mandana-parampara\u003c\/span\u003e\" has survived to date and I feel immensely grateful to these two living legends of both the \u003cspan class=\"SpellE\"\u003eVedantic\u003c\/span\u003e traditions who have not only participated in the \u003cspan class=\"SpellE\"\u003edialoge\u003c\/span\u003e but also contributed their papers to this volume.\u003c\/span\u003e\u003cspan\u003e \u003c\/span\u003e\u003c\/p\u003e\n\u003cp class=\"Style\" style=\"text-align: left;\"\u003e\u003cspan\u003e\"Maya-Avidya: Some Reflections\" have been taken up in the fourth section. One of the major contributors to this debate in the 19th century is \u003cspan class=\"SpellE\"\u003eAnantakrishna\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e and it was he who wrote a text called \u003cspan class=\"SpellE\"\u003eSatabhasan\u003c\/span\u003e; answering all the (so-called) hundred objections raised in \u003cspan class=\"SpellE\"\u003eSatadasant\u003c\/span\u003e of \u003cspan class=\"SpellE\"\u003eVedantadesika\u003c\/span\u003e. Mani \u003cspan class=\"SpellE\"\u003eDravid\u003c\/span\u003e gives a summary of the objections and the answers as presented in the writings of \u003cspan class=\"SpellE\"\u003eAnantakrishna\u003c\/span\u003e \u003cspan class=\"SpellE\"\u003eSastri\u003c\/span\u003e. \u003cspan class=\"SpellE\"\u003eSankara's\u003c\/span\u003e view on \u003cspan class=\"SpellE\"\u003emaya\u003c\/span\u003e- \u003cspan class=\"SpellE\"\u003eavidya\u003c\/span\u003e is taken up in the next essay by G.C. \u003cspan class=\"SpellE\"\u003eNayak\u003c\/span\u003e and he contends that Sankara himself has placed the concept on such strong grounds that it hardly has any space for further dialogue or refutation.\u003c\/span\u003e\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Godabarisha Mishra","offers":[{"title":"Default Title","offer_id":41561834520714,"sku":"","price":750.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/VEDANTAWITHOUTMAYA.jpg?v=1660392261"},{"product_id":"the-yoga-sutras-of-patanjali","title":"The Yoga Sutras of Patanjali","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThere are many spiritually elevated people in the world, but not many levitating yogis: and The Yoga Sutras of Patanjali are meant to elevate the spirit of every man, not to teach him how to levitate. This is clearly the gospel of enlightened living, neither an escape from life nor a hallucinatory 'light'. The attempt in this little book has been to expose that gospel, avoid technicalities, and relate the whole yoga philosophy to the ordinary and simple daily life of everyone. There are many excellent translations of the Sutras: this, however, is an interpretative translation. There are several scholarly and erudite commentaries, too: this is definitely not one of them. This book is not meant for the research scholar but for one who is in search of truth which shall free him from self-ignorance.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eSwami Venkatesananda, who has been working untiringly for decades to spread the life-giving message of Yoga and Vedanta in East and West, has done a great service to spiritual seekers far and wide by bringing out this translation of Yoga Vasistha The Swami has arranged the verses of the book in such a way as to convert them into a rosary of daily thoughts throughout the year, on the lines of his two other books published, namely The Srimad Bhagavad Gita or The song of God. In this book, Swami Venkatesananda has masterfully translated the Yoga Vasistha, the well-known Vedanta treatise in Sanskrit so that it is understood by scholars and laymen.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Venkatesananda lived the spirit of the Yoga Sutras of Patanjali, and the many series of talks he gave on this subject in Australia, South Africa, Germany, Canada, etc., have inspired many to take up the practice of Raja Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis New Interpretative Translation of the Yoga Sutras, ENLIGHTENED LIVING (published by the Children Yoga Trust of South Africa in 1975) is regarded as a springboard to the understanding of the Sutras. It has been incorporated in this present publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Venkatesananda spoke equally to both men and women and his use of the masculine pronouns ‘he’ and ‘him’ does not exclude the feminine. It is, in fact, shorthand for ‘human being’! He did not feel it necessary to distinguish between male and female, and the editor has continued the tradition in this publication.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, ‘yoga’ has been recognized as a word in common usage, and as such has not been italicized.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction to ‘Enlightened Living\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are many spiritually elevated people in the world, but not many levitating yogis: and the Yoga Sutras of Patanjali Maharsi are meant to elevate the spirit of every man, not to teach him how to levitate. This is clearly the gospel of enlightened living, neither an escape from life nor a hallucinatory ‘light’. The attempt in this little book has been to expose that gospel, to avoid technicalities, and to relate the whole yoga philosophy to the ordinary and simple daily life of everyone.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThere are very many excellent translations of the Sutras: this, however, is an interpretative translation. There are several scholarly and erudite commentaries, too: this is definitely not one of them. This book is not meant for the research scholar but for one who is in search of truth which shall free him from self-ignorance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe incisive language of the Sutras cannot be preserved in translation. An extraordinary feature of the Sutras is the avoidance of direct commandments, dogmatic assertions and the use of active voice. Whereas every effort has been made to retain the structure of the text, in a few cases (for example, in Sutra I. 49) slight changes have had to be made to sustain the easy flow of thought. (The words which represent the translation of the text are underlined.) Anyone who translates a text which is in the\u003cspan\u003e Sanskrit \u003c\/span\u003elanguage is confronted by two difficulties: (a) not all languages have concise words or phrases which accurately convey the exact sense in which the Sanskrit word is used in the text, and (b) the Sanskrit word is used in the text; and (b) the Sanskrit word itself has a number of when the word is used in a structurally complete prose or verse, than when it occurs in the Sutras. From a cursory glance at the very many available translations of the Sutras, it is easy to see that each one has translated some Sutras differently, without being unfaithful to the text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome translators, eager to build a ‘philosophical system’ on the foundation of the Sutras have treated some words in the text as proper names of specific philosophical categories. Such a treatment inevitably limits the understanding of the purport of the text. The text itself seems to use two or more words to refer to a single factor: for example, Samadhi and samapattih are used synonymously. There is a danger of regarding words as names; for then they create forms or images that perpetuate ignorance while creating an illusion of knowledge. This pitfall has been avoided in this book, and the actual meaning of the words has been sought, regardless of how the ‘philosophical system’ has classified them. When this is done, it is discovered that there is a continuous and smooth flow in the sequence of the Sutras. (Where the text clearly warrants another meaning, such an alternative meaning has also been given: examples are II. 30, II, 36 and IV. 31).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe gospel of yoga suggests neither a withdrawal nor an escape from the world, but the abandonment of the mental conditioning which creates a division between the ‘me’ and ‘the world’ (including the world of psychological experiences). Meditation is the vigorous search for the true identity of the ‘me’, not a psychic jugglery nor a technique for deep relaxation. Seen from this angle, the fundamental categories of yoga (citta, and nirodha-vide I. 2), take on a character completely different to the one that prevails in the minds of most practitioners of yoga: it is hard to translate citta and vrtti, and the student has to discover the meaning in himself as Patanjali’s message saturates his whole being. Nirodha does not imply suppression, restraint or control, in the usual (and brutal) connotations of those words, but a vigilantly watchful understanding of the movements of thought in the mind which is the stillness of a different kind.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader will not fail to notice that the teachings of yoga are universal and that they do not interfere with one’s religious faith or occupation or lifestyle. Everyone who lives is entitled to enlightenment that instantly transforms everyday life into enlightened living.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSri Swami Venkatesanandaji was closely associated with Gurudev Sri Swami Sivanandaji Maharaj, and he was a veritable personal assistant to Sri Gurudev. Swami Venkatesananda turned out enormous work every day by attending to correspondence, and writing articles and commentaries, which were all a kind of masterpiece in themselves. Right from the beginning we both were intimate friends and we used to discuss common topics in a humorous way, of which method of speaking Swami Venkatesananda was a master. He would always be smiling and cut jokes even when we were discussing serious subjects like the famous Yoga Vasistha that we used to read together after the lunch hour every day. This is a sort of background of my intimacy with Swami Venkatesananda. He liked me very much and I too liked him equally.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe was a prolific writer and could write on any subject. The present occasion for me to write these few words is in connection with a series of lectures he delivered on the Yoga Sutras of Patanjali, all of which were systematically edited by a devotee called Swami\u003cspan\u003e Lakshmi \u003c\/span\u003eAnanda from Perth, Australia. I have gone through the manuscript of this book and find that it is excellent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHere I would like to add that there is a much-neglected sutra of Patanjali to which commentators have been paying scant attention, and even when they were attempting to say something about this sutra it was sketchy and lacked depth. This sutra in the third chapter of the Yoga Aphorisms of Patanjali and begins with the words:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003ci\u003ebahir akalpita vrttir maha videha\u003c\/i\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis is, in my opinion, the quintessence of the meditational technique described by Patanjali, by which we are introduced to the very heart of the matter so pithily and crisply. This sutra makes out that there are two ways of the functioning of the mind, one in the form of a thought of an external object and another as a total and comprehensive operation in which the object in meditation becomes inseparable from its thought. Usually, such an exercise is not humanly possible. Who can think in such a way that the object enters the mind itself and the object becomes the thought and the thought becomes the object? This is a staggering suggestion given by the sutra that the entire world can enter into the process of thinking. If the universe enters the mind and the mind enters the universe, this exercise is said to lead to immediate liberation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe sutra beginning with vitarka etc. in the system of Patanjali refers actually to a series of meditations in ascending order, first on the physical universe, then the subtle universe of potentials called tanmatras, the cosmic complex known as space and time and the cosmic Self-sense leading to a bliss born of pure consciousness. Though the sutra refers only to vitarka, vicara, ananda and asmita, they are further capable of categorization as involved in space-time consciousness or not involved in space-time consciousness. These stages are intricate and cannot be understood by merely a study of books.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSwami Venkatesananda has succeeded very commendably in expounding Sage Patanjali’s Sutras in a lucid manner, and I recommend this book to every seeker of Truth, who ardently pursues the Yoga System of Patanjali.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"90%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIntroduction to ‘ENLIGHTENED LIVING”\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGeneral Introduction\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eFootnote to “ENLIGHTENED LIVING”\u003c\/td\u003e\n\u003ctd\u003exxxv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eScheme to Transliteration\u003c\/td\u003e\n\u003ctd\u003exxxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003exli\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter One\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Two\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Three\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter Four\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVrttis\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGod’s will\u003c\/td\u003e\n\u003ctd\u003e353\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eExpression and Experience\u003c\/td\u003e\n\u003ctd\u003e355\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eConcentration\u003c\/td\u003e\n\u003ctd\u003e385\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eMeditation\u003c\/td\u003e\n\u003ctd\u003e363\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eSamadhi\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eGlossary\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIndex of Sutras\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Swami Venkatesananda","offers":[{"title":"Default Title","offer_id":41561855918218,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/YOGASUTRASOFPATANJALI.jpg?v=1661237720"},{"product_id":"the-yogasutras-of-patanjali-on-concentration-of-mind","title":"The Yogasutras of Patanjali","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe Yogasutra is one of the most important works of Indian culture. The present book is an attempt of interpreting the Yogasutras based on some special criteria adopted by the authors: (1) To use the traditional commentaries as auxiliaries, not as guides, with prudence and freedom, (2) To interpret those Sutras, in which Patanjali analyzes real phenomena, as what they actually are: descriptions of facts of experience. To such an end the authors have tried to have a clear idea of the phenomena to which Patanjali refers, and in this task, they have found extremely useful the descriptions of their mystical experiences by Yogis of India and Christian mystics. The book includes the Sanskrit text of the Sutras and an English translation by the authors.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e \u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eFernando Tola and Carmen Dragonetti have been Professors at the National Universities of San Marcos (Lima, Peru) and Buenos Aires (Argentina). They undertook investigation work of the National Council for Scientific Research (CONICET) of Argentina, in the area of Indian Philosophy. They were Vice-President and President respectively of the Institute of Buddhist Studies Foundation (FIEB) (Argentina); Directors of the Revista de Estudios Budistas (Journal of Buddhist Studies) REB, edited in Mexico; and Overseas Research fellows of The International Institute for Buddhist Studies (Tokyo).\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIndependently or in collaboration, they have published several books in Spanish on Indian Culture, especially on Indian Philosophy, such as Yoga and Mysticism of India, Philosophy and Literature of India, Mahayana Buddhism; several translations into Spanish of important Sanskrit and Pali texts, as Hymns of the Rig Veda, Hymns of the Atharva Veda, Upanisads, Bhagavadgita, Upadesasahasri, Gita Govinda, Amarusataka, Damodara Gupta, Dhammapada, Udana, Digha Nikaya, Sutta Nipata. In English they have published The Yogasutras of Patanjali, Nagarjunaês Refutation of Logic, Vaidalyapraparana, Being as Consciousness and On Voidness, A Study on Buddhist Nihilism.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eThe Philosophical Systems (darsana) of India\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn India one comes across six darsanas or orthodox systems of philosophy: Vedanta or Uttara- Mimamsa, Purva Mimamsa, Samkhya, Yoga, Nyaya and Vaisesika. These systems recognize the Brahmanical or priestly tradition and are recognized by it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBesides these orthodox systems, there are others, which are heterodox, such as the system of the carvakas, that of the Buddhists, etc. These systems do not recognize the Brahminical or priestly tradition and are rejected by it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEach of the systems mentioned owns a basic text. There are commentaries and commentaries of commentaries or sub-commentaries for each of them. Generally, on account of its quality and ancientness, one of these commentaries succeeds in forming a unity with the text upon which it is commenting. It then acquires a great authority for the interpretation of that text.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eThe Yogasutras\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe yoga sutras, the authorship of which is unanimously attributed by Indian tradition to Patanjali, constitute the basic text of the orthodox philosophical system of Yoga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Yogasutras are one of the most important works of Indian culture. This is so partly on account of their intrinsic worth as a masterly analysis of trance and as an equally masterly description of the method by which it is reached. Its importance derives also from its being the foundational text of Yoga, the system which plays a basic role in the culture of India. Indeed knowledge of this system is necessary to understand the highly varied expressions of Indian culture, including those which like Buddhism, reject the orthodox Brahminical tradition.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Yogasutras do not give the impression of being a unitary text. Contradictions are found among different parts, and often the union of several sections seems contrived so that one may be inclined to think either that the Yogasutras are not an original work and are actually composed in their entirety of texts derived from a plurality of sources, texts juxtaposed and unified, in some way, by the compiler of the work, in the form in which we have them today, or that the original work was an object of more or less extensive interpolations, more or less in contradiction with the doctrine of the original. Unfortunately, it is impossible to express a firmly established opinion with regard to the form of the composition of the Yogasutras.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePatanjali\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAccording to Indian tradition, Patanjali, the author of the great commentary of the grammatical aphorisms of Panini (4th century B.C.)who lived in the second century B.C., would also be the author of the Yogasutras.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBut the more widely held view nowadays is that there are two Patanjalis- one the grammarian and the other the yogin, author of the Yogasutras- and that Patanjali the Yogin lived between 300 and 500 A.D.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndian as well as Western scholars generally consider that Patanjali was not the creator of Yoga, which had existed well before him. Patanjali had only restricted himself to writing a systematic exposition of it. Moreover, it is also considered that Patanjali was not the first author who wrote about Yoga. Others did so before him. He used their works in the composition of his treatise. But, as it often happens, his text caused the others to be forgotten and became the classic and basic text of the system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt behaves us to make a few remarks regarding the opinions referred to in the preceding paragraphs.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn view of the results obtained by philological criticism, it seems that it is not possible to conclude that the Yogasutras would have been written by Patanjali the Grammarian, as the Indian tradition would have it. But there exists a solid reason to think that the author of the Yogasutras, in conformity with Western criticism, was another author also called Patanjali. Although it is certainly possible that the Yogasutras would have been composed by a second Patanjali of the period between 300 and 500 A.D., and that subsequently the Indian tradition identified this second Patanjali with Patanjali the Grammanrian of the second century B.C., in an agreement with the opinions of the Western critics, likewise it is certainly equally possible that the Yogasutras would have been composed by an author whose name is not known and they would have later been attributed, by Indian tradition, to Patanjali the Grammarian. There would be nothing strange in this view as in India the works of forgotten or second-rate authors are not infrequently attributed to authors of the first rank.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the other hand, if the Yogasutras are held to be works of compilation, then Patanjali (or the unknown author) would not be the author. He would only be the compiler of the Yogasutras. And if we accept that the Yogasutras contain many interpolations, then Patanjali (or the unknown author) would be the author of the central nucleus, to the exclusion of the interpolation or, it could be the opposite: Patanjali would be the author of the interpolations, with the corresponding central nucleus attributed to another equally anonymous author.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNevertheless, without the prejudice of the fare going and in the absence of elements of a judgment which can help elucidate with absolute certainly the questions raised in the preceding paragraphs, we shall continue to abide by the established practice and continue to call Patanjali the author of the Yogasutras and we shall consider him as the author of the entire text.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eThe contents of the Yogasutras\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Yogasutras comprise four books with the following titles: 1. Of Samadhi (concentration of mind); 2. Of Sadhana (method); 3. Of the Siddhis (Magic powers); and 4. Of Kaivalya (isolation of the spirit). They consist of a totality of 195 sutras, or brief aphorisms.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe elements go into the constitutions of the Yogasutras:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. An experiential element made up of (a) the method which produces the Samadhi, by means of which the complete and absolute cittavrtti-nirodha (cessation of thought process)will in its turn be attained, and (b) the process which occurs in the mind while this cessation is being produced.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e2. A supernatural element made up of the siddhis acquired by the yogin in the course of his practices, but which do not constitute his ultimate goal.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e3. A speculative element constituted by the Samkhya doctrine, the philosophical foundation of the yoga of Patanjali and which comes through in many of the aphorisms of the Yogasutras. The Restraint of the Mental Process and the Method by which it is attained.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe total and absolute restraint of mental functions constitutes the yogic trances. With this restraint the mind empties itself of all contents, it becomes still in a complete quietude. The senses than do not receive the message coming from the external world, the faculties stop functioning, and the conceptualizing activity comes to a halt.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe main aspects of the yogic method which produces the cessation of the mental functions or the trance are the following. At the outset the yogin must of necessity submit himself to an ascetic discipline (tapas) which weakens or annihilates his natural impulses; he must free himself from all attachment and destroy in himself all desire, all craving for and interest in things (vairagya). Besides this, the yogin shall practice breath control (pranayama). With the exercise of breath control he determines the number of inhaling and exhaling, their duration as well as the duration of holding air in the lungs, the volume of air inhaled. All this is done for the purpose of reducing the function of breathing to the minimum possible. The reduction of air received by the organism will necessarily affect reduction of air received by the organism will necessarily affect the brain and will result in the reduction of mental activity, both in volume and intensity and also in the diminishing of the vital manifestations to the minimum (circulation of blood, sensibility etc.) leading the yogin into a cataleptic comatose state, close to extinction. It is a state which has been compared to the hibernation of certain animals. This enables the yogins to remain buried for many hours with a reduced volume of air.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, the yogin will concentrate his mind on a determined entity. For example, he will fix his sight and his attention on a luminous point. The mental function or process made up of this intensified perception will eliminate little by little all the other processes. The more intense the concentration, the greater the restraint of the mental functions. When the concentration has reached its highest stage. Then the yogin enters what is called the trance. We believe that the yogic trances, as any other mystical trance, is a sui generis phenomenon, although similar and related in many of its aspects to hypnotism, catalepsy, and hysteria.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\" style=\"height: 117.614px;\"\u003e\n\u003ctbody\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd width=\"80%\" style=\"height: 19.6023px;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"20%\" style=\"height: 19.6023px;\"\u003e\u003cb\u003eix\u003c\/b\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 39.2045px;\"\u003e\n\u003ctd style=\"height: 39.2045px;\"\u003eSynopsis of the Book on Samadhi or Concentration of Mind\u003c\/td\u003e\n\u003ctd style=\"height: 39.2045px;\"\u003exxiii\u003c\/td\u003e\n\u003ctd style=\"height: 39.2045px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003eThe Yoga Aphorism of Patanjali (I. 1-51)\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e1\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003eReferences\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e188\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr style=\"height: 19.6023px;\"\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003eIndex of Sanskrit Terms\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e198\u003c\/td\u003e\n\u003ctd style=\"height: 19.6023px;\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Fernando Tola, Carmen Dragonetti, K. D. Prithipaul","offers":[{"title":"Paperback","offer_id":41561866928266,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41561866961034,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/484_470x_f0169ad3-3bc5-4525-b184-ffd06fdd3320.jpg?v=1661238010"},{"product_id":"bliss-of-reality-essays-on-j-krishnamurtis-extraordinary-insights-into-life","title":"Bliss of Reality","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe fascinating and incisive essays that comprise this book were inspired by Krishnamurti's statements on Life's fundamental questions. Some of the topics covered are: 'Why believe in God?', 'Why belief in reincarnation, 'Is dreamless sleep possible' and 'Does naming hinder the Nameless?'\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eAll these books together constitute a mini library and are a valuable contribution to the understanding of the life and work of J.K. - A. KANNAN\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSusunaga Weeraperuma is internationally known as the compiler of the only existent bibliography of Krishnamurti, entitled A Bibliography of the Life and Teachings of Jiddu Krishnamurti, now being published as Jiddu Krishnamurti: A Bibliographical Guide.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis other works, also being published by Motilal Banarsidass, are: Living and Dying from Moment to Moment, That Pathless Land, Say-ings of J. Krishnamurti, J. Krishnamurti As I Knew Him and Major Religions of India.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWeeraperuma is extremely well acquainted with all the writings of J. Krishnamurti as well as the corpus of literature, in different languages, on Krishnamurti. Thinker, lecturer and writer, he worked at the British National Bibliography (British Library) as well as other London libraries and has published several works on Library Science.\u003c\/p\u003e","brand":"Susunaga Weeraperuma","offers":[{"title":"Default Title","offer_id":41561991020682,"sku":"","price":195.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nar467.webp?v=1684320919"},{"product_id":"a-comparative-history-of-ideas","title":"A Comparative History of Ideas","description":"\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eHajime Nakamura\u003c\/b\u003e argues with remarkable erudition that particular intellectual and social developments can be traced in all great cultures; that each culture deals with its problems in about the same order. Discussing, in their similarities and in their subtle differences, ideas from India, China, Japan and Europe, the author considers such inclusive notions as the concepts of God, the controversy over universals and the nature of orthodoxy and heterodoxy. This is a lucid and rewarding book, which sets a new standard for dealing with a history of thought across many cultures.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHajime Nakamura, Professor Emeritus at the University of Tokyo and currently Director of Eastern Institute, Tokyo, is a member of a number of philosophical associations and has taught at universities around the world. He holds several honorary degrees and has been decorated by the Indian government. Among his works in the English language are: \u003ci\u003eWays of Thinking of Eastern Peoples: India, Tibet, Japan; A History of the Development of Japanese Thought, 2 volumes; Religions and Philosophies of India: A Survey with Bibliographical Notes, 3 Volumes; \"Buddhist Philosophy\" in the Encyclopaedia Britannica, 1974; History of Early Vedanta Philosophy, Vol. I; Buddhism in Comparative Light; Indian Buddhism: A Survey with Bibliographical Notes. \u003c\/i\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface to the Second Edition\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are living in an age when things should be viewed and discussed on a global scale. No event is isolated from other events.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe are in need of a kind of global history of ideas in which the developments of ideas should be viewed in the global scope, and yet we are afraid that no work to the effect has been brought about. Of course, there have been published a number of authoritative works, such as \u003ci\u003eHistory of Philosophy Eastern and Western or History of World Religions\u003c\/i\u003e and so on. But in these works separate courses of development of ideas in various cultural areas were set forth in different chapters by different scholars from different angles, and the final outcomes seem too disparate, providing us with no conformity in the purpose and the style.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI thought that in order to keep conformity, developments of ideas in various cultural areas should be viewed by a single author and then the details should be corrected by other scholars specializing in various aspects of human intellect or in different traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo this end, I have toiled presumptuously to write a comparative history of ideas covering various traditions in the global scope. In launching this project I tried to avoid elaborate theorizing and allow the data to speak for themselves, as a glance at the following pages will show. Some theoretical considerations are, of course, unavoidable, but whatever theories emerge in this work do not wander far from the problems that emerge from the data of intellectual history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have attempted to describe and assess certain key problems in the history of ideas, both East and West. The material has been patiently collected; it was there, and it seemed a pity not to put it into some kind of order and present it to a public that might, after all, find something of value hidden within these pages.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work does not necessarily cover all important religions and philosophical systems. It covers only those features or problems of thought which are common to East and West through the end of the nineteenth century. Synchronical considerations are chiefly presented in the main text, while diachronic similarities between thinkers of different ages are mentioned mostly in the footnotes.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work was originally based on a series of four public lectures delivered at Harvard University in 1963. For my lectures there I should also like to thank especially: Professor Robert H. L. Slater, former Director of the Center for the Study of World Religions, Harvard. The suggestions and arrangements by Professor Charles W. Morris and Professor Delton L. Scudder of the University of Florida were helpful to me in my studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSince then I engaged in revising and developing the theme. In the summer, of 1969, I joined the Fifth East-West Philosophers' Conference held at the East-West Center, University of Hawaii, and remained in Honolulu after the close of the Conference to complete the manuscript. I am most grateful to Dr. Minoru Shinoda, Professor of History, at the University of East-West Center, who kindly assisted me in my work during my stay then. Without his kind arrangements, this book would not have been brought to existence. Mr. Clifford Miyashiro kindly went over the manuscript up to the end of the second chapter, spending a great deal of his time checking various points and improving the style.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI came again to Honolulu in the summer, of 1971, at the invitation of the East-West Center under the thoughtful arrangements by Dr. Everett Kleinjans, Chancellor of the Center, and Professor Eliot Deutsch, Editor of \u003ci\u003ePhilosophy East and West\u003c\/i\u003e to revise the manuscript in its finalized form. Also, I am much indebted to Professor Winfield E. Nagley of the University of Hawaii for his kind friendship for many years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe merit of completion of the manuscript should be ascribed especially to Professor Gerald Larson of the University of California at Santa Barbara, who kindly consented to come to the Center solely for the purpose of revising the manuscript. He and I worked together every day from 8 o'clock a.m. to noon and worked in the afternoon also. I learnt quite a lot from a conversation with him. Without his kid collaboration, this book would not have been brought to this state of completion.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter Professor Larson left for California, Mr. Ronald Burr of the East-West Center came to Tokyo for the purpose of completing the work and editing the manuscript. During his stay in Tokyo from August of 1971 through December, he kindly devoted most of his time to editing. I am greatly thankful for his enthusiasm for collaboration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor publication of this work in its final form I was especially honoured and encouraged by Professor Charles Morris who kindly read the whole work through. I am very grateful to him for a long chain of friendship extending for many years, almost a quarter of a century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI feel greatly honoured by the kind help of all these gentlemen. Although I know full well that this work has many passages which need much revision and further enlargement, I decided to bring it to the public as a stepping stone for further studies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe original work was published in Tokyo, and now it is being published by KPI, in a new and revised form, and I feel greatly honoured in the hope that this work might be read widely.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor this new edition, I am very grateful to Mr. Peter Hopkins, and Dr. Mark Nathanson, of KPI. I am also greatly indebted to Mr. Trevor Leggett of the BBC, who knows Japanese and Sanskrit very well and whose works are cordially welcomed in both Japan and India, for his kind help on many points. Herewith I express my sincere gratitude to them.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eEditor's Preface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Nakamura's book represents an effort to discuss the history of ideas primarily from the perspective of Asians though, though perhaps sometimes with an Indian emphasis. As a result, it presents problems in intellectual history from quite a different perspective than most European and American historians of ideas, who view the history of philosophy using European thought as a norm or criterion. This is part of the genius of the work, but it must not be overly stressed because it is based on \u003ci\u003edifferences\u003c\/i\u003e in traditions. For it becomes clear as one works through Professor Nakamura's books that the old East-West dichotomy in many respects is simply inadequate. Certain common intellectual problems have surfaced wherever man has appeared, and methods must be found for getting beyond the East-West preoccupation if significant intellectual progress is to be made with respect to understanding the history of ideas. At the same time, however-and this the paradox of Professor Nakamura'a book-it becomes clear in the end that many of the problems of what is called \"modern thought\" (by Western philosophers) did not manifest themselves in India, China, and Japan before the period of \"Westernization except in scattered and tentative ways. In place of the Western scientific orientation, however, very human ethical considerations were often emphasized.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe reader will find Professor Nakamura's work to be a source book in at least two important ways. In the first place, he stands in a tradition of scholars who have held the chair of philosophy at Tokyo University, and who are of astonishingly high calibre in the amount and quality of the scholarship they have produced. Going back only two generations from Professor Nakamura is Junjiro Takakusa who, among other things, oversaw the publication in his own lifetime of the Taisho edition of the Buddhist Tripitaka. Succeeding him was Professor Nakamura's famous teacher Dr. Hakuju Ui, who, in addition to an immensely helpful Buddhist dictionary and other important work, published what stands as the authoritative work on Chinese Zen, his three-volume \u003ci\u003eZenshu Shi Kenkyu.\u003c\/i\u003e In that work, Professor Ui offered long quotations and commentaries from works that would be very difficult for the average (and sometimes not so average) reader to find. In a somewhat similar way, the reader will find Professor Nakamura's scholarship to be authoritative and documented in the extreme, and that in place of hiding his sources behind paraphrases, he often offers quotations from the widest range of tests and commentators imaginable so that the reader may constantly appreciate the original touch of great figures in the ongoing history of ideas.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work also serves as a source book in that scholar of the history of ideas (especially those in comparative philosophy and comparative religion) will find it to be especially rich in ideas. Many of the comparisons mentioned by Professor Nakamura have been elaborated on under this cover. In some instances, however, eager to explore other areas, he has moved on, leaving behind a challenge for succeeding authors to do further research on what has been brought to light. Many times Professor Nakamura has suggested specific points that deserve further scrutiny. If he had elaborated all of the comparative points of interest himself, this book would have been larger by at least another volume.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to the editing of the work, it was done, so to speak, in two \"shifts.\" Dr. Gerald Larson began work on the task early in the summer of 1971 in Honolulu. After readying for publication Chapter I and a large portion of Chapter II (parts I and II) his previous commitments necessitated his return to \"the mainland.\" At that time Professor Nakamura was preparing to return to Tokyo for the resumption of his duties as chairman of the Department of Indian and Buddhist Philosophy at the University of Tokyo. So it became necessary to engage a second editor to complete the work. It was then decided that Ronald Burr would go to Tokyo in August of 1971 for this purpose. Beginning with Part III of Chapter II, he completed the preparation of the manuscript in Tokyo in March 1972. then it was sent to Santa Barbara, California, where Dr. Larson gave the entire manuscript a final reading.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf the people without whom this editing task could not have been accomplished, the highest inspiration came from Professor Nakamura himself. Simply by working with him and a colleague has been prompted to persevere in the mentor's fashion (see for instance Professor India's foreword to his new translation of Nagarjuna's \u003ci\u003eMulamadhyamaka-karakas, \u003c\/i\u003eHokuseido, 1970). Professor Nakamura unconsciously gets the best from those who come into contact with him. He is jolly, kind and willing to give complete concentration at a moment's notice to the problems that arise in each of the myriad projects in which he is constantly involved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAs to the people without whom the editing in Tokyo could not have taken place (at least as smoothly and happily as it did), thanks must go got us all together when it was learned that the editing must be completed in Japan. Secondly, without the friendship, companionship, and myriad assistance of Yoshihira Matsunami, who manages the affairs of Professor Nakamura's Eastern Institute in Tokyo, the task would have been much more lengthy and difficult as well as much less enjoyable. Mrs. Miriam Gould of the East-West Center offered many suggestions on the roof reading the finished copy. Finally, the Tokyo editing could not have been done without the day-to-day typing and doctoring of Mrs Nancy Burr, whose uncanny feel for good idiomatic English has made it possible to present a book which is, hopefully, as easy to read as it is important.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable cellspacing=\"7\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003ePREFACE TO SECOND EDITION\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eEDITOR'S PREFACE by Ronald Burr\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINTRODUCTORY REMARKS\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd width=\"100%\"\u003eThe Aim of the Work\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eSome References to Comparative Attempts in the Classical Period\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter I.\u003cbr\u003eMYTHS. GODS, AND SACRIFICE:\u003cbr\u003eTHOUGHT IN EARLY AGRICULTURAL COMMUNITIES\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eSocial Background\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Introductory Remarks\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Sedentary Life\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Establishment of a Hierarchical Order\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. The Compilation of the Holy Scriptures of Each Tradition\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII\u003c\/td\u003e\n\u003ctd\u003eGods and Man\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. The Gods in Ancient Mythology\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. Principles and Efficacy of Rituals\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Man's Destiny\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. After-life\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. Ancestor Worship\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e4. Cosmic Law\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe Search for the Absolute\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e1. Introductory Comments\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e2. The Tendency towards Mono-theism\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e3. Cosmogony\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. Introductory Remarks\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. Creation from the Primordial Man\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    c. Creation from the Non-existent\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    d. Creation from \"What is neither existent nor nonexistent.\"\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    e. Creation from Primeval Water and the Cosmic Egg\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    f. Speculation about the Word\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    g. Time as the Fundamental Principle\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    h. Food as the Fundamental Principle\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    i. Reflections on the Structure of the Universe\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter II.\u003cbr\u003eTHE TWILIGHT OF THE GODS:\u003cbr\u003eTHE RISE OF PHILOSOPHY AND THE DEVELOPMENT OF HETERODOXIES\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eIntroductory Remarks\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Rise of Philosophy\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. The Early Critical Attitude\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Yearning for the Beyond\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Re-evaluation of the Gods and the Sacrifice\u003c\/td\u003e\n\u003ctd\u003e80\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Brief Summary\u003c\/td\u003e\n\u003ctd\u003e83\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Elements Regarded as the Fundamental Principle\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Water\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Ether or Space\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Wind or Breath\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Fire\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. Numbers\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. Summary\u003c\/td\u003e\n\u003ctd\u003e90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. The Concept of the Absolute\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. The Absolute and the Self\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Identification of the Self with the Absolute\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. The Manifestation of the World from Being as Such\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. The Source of Beings\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. The Structures of Human Existence\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. The Absolute Subject\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    7. The Deified Self\u003c\/td\u003e\n\u003ctd\u003e123\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. Problems of Practice\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Retribution and Deliverance as Hereditary\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Individual Responsibility\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. Transmigration and Retribution\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. The Final Goal\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    c. The Basis of Ethics\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eThe Development of Heterodoxies\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Materialism\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Materialism (- Elements -)\u003c\/td\u003e\n\u003ctd\u003e142\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Materialism (- Atomists-)\u003c\/td\u003e\n\u003ctd\u003e145\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. The Pursuit of Pleasure\u003c\/td\u003e\n\u003ctd\u003e152\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Determinism\u003c\/td\u003e\n\u003ctd\u003e157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. Skepticism\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Suspension of Judgment\u003c\/td\u003e\n\u003ctd\u003e162\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Sophistic Dialectic\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Relativism\u003c\/td\u003e\n\u003ctd\u003e167\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eE. Asceticism\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Self-mortification\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Seeking of Dishonor\u003c\/td\u003e\n\u003ctd\u003e180\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eF. Concluding Words\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eConcluding Comments\u003c\/td\u003e\n\u003ctd\u003e185\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter III.\u003cbr\u003eEARLY UNIVERSAL RELATIONS\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eIntroductory Remarks\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eThe Ideal Image of the Founders\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Their Lives - 194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Birth and Youthful Days\u003c\/td\u003e\n\u003ctd\u003e194\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Spiritual Activities\u003c\/td\u003e\n\u003ctd\u003e199\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Faith\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Significance of Faith\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Worship of the Founder\u003c\/td\u003e\n\u003ctd\u003e210\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    C. Concluding Words\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eFundamental Attitudes\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Attitude towards Thinkers and Their Systems - 217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Cognizance of Variation\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Partial Veracity of Thoughts\u003c\/td\u003e\n\u003ctd\u003e218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Tolerance\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Attitude toward Philosophy in General\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Silence on Metaphysical Problems\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Rigorous Examination\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Universal Norms\u003c\/td\u003e\n\u003ctd\u003e232\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eHuman Existence\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Analysis\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Suffering\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Ignorance - The Causes of Suffering\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Impermanence of Phenomena\u003c\/td\u003e\n\u003ctd\u003e242\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4 The Theory of Non-Ego\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. The Individual - Kinetic Existence and Transmigration\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. The Aim of Human Existence and the Path toward The Aim\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. The Aim\u003c\/td\u003e\n\u003ctd\u003e256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Possibility for Progress\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Karma and Craving\u003c\/td\u003e\n\u003ctd\u003e264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. The True Self\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. General Principles of Ethics\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. The Value and Equality of Man\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Compassion and Service to others\u003c\/td\u003e\n\u003ctd\u003e276\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      c. The Concepts of Evil and Conscience\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      d. The Mean and the Character of Effort\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Ethics in the Order\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Establishing the Order\u003c\/td\u003e\n\u003ctd\u003e292\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Moderate Asceticism\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1) Away from the World into the Order\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      2) Disciplines\u003c\/td\u003e\n\u003ctd\u003e298\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    c. Mission Work\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e5. Ethics for Laymen\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e6. Further Practice\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    a. The Use of Philosophy as a Path\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    b. Meditation\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV.\u003c\/td\u003e\n\u003ctd\u003eThe Ideal of the Universal State\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. States and Kings\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Attempts at a Universal State Based on a Universal Religion\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Universal States\u003c\/td\u003e\n\u003ctd\u003e323\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Ideal of the Management of the Centralized State\u003c\/td\u003e\n\u003ctd\u003e332\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Religious and Cultural Policy for the Populace\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eConcluding Remarks\u003c\/td\u003e\n\u003ctd\u003e344\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter IV.\u003cbr\u003eFEATURES OF MEDIEVAL THOUGHT\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eGeneral Thoughts on Developments in the Middle Ages\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    A. Introduction\u003c\/td\u003e\n\u003ctd\u003e351\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    B. Supremacy of Religion\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      1. Otherworldliness\u003c\/td\u003e\n\u003ctd\u003e356\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      2. The Establishment of Religious Authority\u003c\/td\u003e\n\u003ctd\u003e361\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      3. Approach to Common People\u003c\/td\u003e\n\u003ctd\u003e366\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eTwo Types of Religion\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Introductory Worlds\u003c\/td\u003e\n\u003ctd\u003e370\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. The Themes of Compassion and Love\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Compassion-Love Doctrine\u003c\/td\u003e\n\u003ctd\u003e373\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Role of Saints and Bodhisattvas\u003c\/td\u003e\n\u003ctd\u003e379\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Vicarious Suffering\u003c\/td\u003e\n\u003ctd\u003e382\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Sin and Grace\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Faith and Deliverance in the Pure Land or Paradise\u003c\/td\u003e\n\u003ctd\u003e384\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Sense of sin and Need for Divine Grace\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Mystical Schools\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Methodology\u003c\/td\u003e\n\u003ctd\u003e399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Interpretation of Experience\u003c\/td\u003e\n\u003ctd\u003e409\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Practical Consequences of Mysticism\u003c\/td\u003e\n\u003ctd\u003e416\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Ecumenical Thinking\u003c\/td\u003e\n\u003ctd\u003e420\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eTheology and its Counterparts\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Reasoning and Philosophy\u003c\/td\u003e\n\u003ctd\u003e423\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Frequently Discussed Problems\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. The Nature of the Absolute\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Threefold Characterizations\u003c\/td\u003e\n\u003ctd\u003e432\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Interrelational Existence\u003c\/td\u003e\n\u003ctd\u003e436\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      c. The Absolute as Phenomena\u003c\/td\u003e\n\u003ctd\u003e443\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. The Absolute and the Individual\u003c\/td\u003e\n\u003ctd\u003e449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. The Relationship between the Absolute and the Individual\u003c\/td\u003e\n\u003ctd\u003e449\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Immortality of the Self\u003c\/td\u003e\n\u003ctd\u003e452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Problems of More Formal Reasoning\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      a. Proofs of God's Existence\u003c\/td\u003e\n\u003ctd\u003e455\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      b. Motion\u003c\/td\u003e\n\u003ctd\u003e459\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      c. Categories\u003c\/td\u003e\n\u003ctd\u003e460\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      d. Controversy over Universals\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e469\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"3\" align=\"center\"\u003eChapter V\u003cbr\u003eCOMMON FEATURES OF MODERN THOUGHT\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI.\u003c\/td\u003e\n\u003ctd\u003eIntroductory Remarks\u003c\/td\u003e\n\u003ctd\u003e475\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eModern Philosophical Attitudes\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Nature and Natural Law\u003c\/td\u003e\n\u003ctd\u003e479\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eB. Mathematics, Logic, and the Movement toward Scientific Methods\u003c\/td\u003e\n\u003ctd\u003e486\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eC. Revival of Skepticism\u003c\/td\u003e\n\u003ctd\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Rational Doubt and Consciousness of the Ego\u003c\/td\u003e\n\u003ctd\u003e490\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Movement toward Reliance on Experience\u003c\/td\u003e\n\u003ctd\u003e497\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eD. Discovery of Antiquity in a Modern Light\u003c\/td\u003e\n\u003ctd\u003e503\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eE. Liberty\u003c\/td\u003e\n\u003ctd\u003e506\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eF. Post-modern Movement toward Dialectics\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII.\u003c\/td\u003e\n\u003ctd\u003eModern Religious Attitudes\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eA. Protest against Medieval Ways of Thinking\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Introductory Words\u003c\/td\u003e\n\u003ctd\u003e511\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Denunciation of Religious Formalism and Stress on Inner Devotion\u003c\/td\u003e\n\u003ctd\u003e512\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Denial of Charismatic Authority\u003c\/td\u003e\n\u003ctd\u003e517\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Rejection of Religious Differences\u003c\/td\u003e\n\u003ctd\u003e520\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. A Return to This-Worldliness\u003c\/td\u003e\n\u003ctd\u003e526\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. Rise in Popularity of Worldly Activity and Vocational Ethics\u003c\/td\u003e\n\u003ctd\u003e530\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e      B. Changes in the Evaluation of Man\u003c\/td\u003e\n\u003ctd\u003e536\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    1. Man Conceived as Supreme - Stress on Human Love\u003c\/td\u003e\n\u003ctd\u003e536\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    2. Service to People\u003c\/td\u003e\n\u003ctd\u003e541\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    3. Heightened Movement toward Equality of Man and Anti-discrimination\u003c\/td\u003e\n\u003ctd\u003e545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    4. Increased Lay Tendency of Religion\u003c\/td\u003e\n\u003ctd\u003e550\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    5. Accelerated Approach to the Masses\u003c\/td\u003e\n\u003ctd\u003e555\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e    6. A Return to Ethical Norms - A Result of Man's Increased Value\u003c\/td\u003e\n\u003ctd\u003e557\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV.\u003c\/td\u003e\n\u003ctd\u003eConclusion of the Discussions on Modern Thought\u003c\/td\u003e\n\u003ctd\u003e561\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eGENERAL CONCLUSIONS\u003c\/td\u003e\n\u003ctd\u003e565\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd colspan=\"2\"\u003eINDEX 568\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Hajime Nakamura","offers":[{"title":"Default Title","offer_id":41562001211530,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/COMPARATIVEHISTORYOFIDEAS.jpg?v=1660382277"},{"product_id":"contemporary-indian-philosophy-b-k-lal","title":"Contemporary Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eContemporary Indian Philosophy has arisen in awareness of the need to reconcile the forces of tradition with those of modernity. It is not merely repetitive. It is not merely repetitive. There is, in it, a definite attempt to construct a system.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt develops under the conviction that the basic aim of Philosophy is to cultivate a worldview. This requires an awareness of the existential condition of life as also the consciousness of life's ultimate ideal, viz., redemption, not only of the individual but of the total human race. It emphasises the ultimacy of spiritual values, yet it demonstrates that the roots of spiritual life lie in conditions that are essentially existential.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present study seeks to highlight these aspects of Contemporary Indian Philosophy. It is an attempt to re-think, in an academic manner, the thoughts of contemporary thinkers, Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo, Krishna Chandra Bhattacharya, S. Radhakrishnan, and Mohammad Iqbal. Different aspects of their thoughts have been systematised, categorised and placed under suitable philosophical heads in this work.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003eThe late Shri Basant Kumar Lal was recently a Professor of Philosophy at Magadh University, Bodh Gaya, India. He has written extensively on the Philosophy of Religion, metaphysics, Epistemology, Social and Political Thought and the History of Philosophy.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReviews\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\"The work reviewed shows how contemporary Indian thinkers are struggling with the old problems of the ancient Indian Philosophy, for example, the concepts of karma, rebirth, immortality and salvation, in a manner quite different from that of the thinkers of ancient India. In the present author's opinion, the philosophers of twentieth-century India are relating these notions to actual life and experience. Taking examples from real life, they are succeeding to some extent in reducing their abstractness. The book consists of seven chapters. Each chapter is introduced by a brief biography of the respective philosopher. Appended are a Bibliography and an Index of Names and Terms. This competently-written book considerably adds to our better perception and knowledge of the Indian philosophy of the 19th and 20th centuries.\" --Sv Archiv Orientalni 52, 1984\u003c\/span\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cbr data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\"This work is a good survey of the thinkers presented. The author has given a good account of each and a brief bibliography for each at the end of the book. The volume could serve as a good introductory text for a course on modern Indian thought and is recommended to the student in Indian thought.\" --L. Thomas O'Neil, South Asia Review, August 1979\u003c\/span\u003e\u003c\/p\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/div\u003e\n\u003cdiv style=\"text-align: center;\"\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/div\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work has been undertaken just to negate the impression that contemporary India does not have a philosophy of its own. In fact, sincere attempts have not been made to present Contemporary Indian Philosophy in the mould of academic philosophy. This is a fact that contemporary Indian thinkers are true to their tradition, but attempts have not been made to highlight such constructive aspects of their thought that bear the mark of original thinking and insight. Their attitude towards tradition is 'reverential', and therefore, they appear to be tradition-tied and dogmatism in philosophical thinking, but this also is true that a complete and radical breaking away from tradition is impossible. Those who wish to do so become 'homeless' and start looking towards other sources for inspiration. The philosophy that they produce becomes derivative- a kind of moon-light philosophy. Therefore, what is needed is to re-think the thoughts of contemporary Indian thinkers emphasizing both the points of repetition and those of original thinking. The present work claims to serve that purpose in its own modest way.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work is mainly expository; at times, reflections or critical comments have been made, but they have been made with the sole intention of clarifying some of the complex concepts. For a faithful exposition of a thought or a point of view, its appreciation is necessary, and in order to appreciate a thought system it is essential to establish some kind of identification with it. That is why the exposition throughout is somewhat sympathetic, even when objections are raised and difficulties apprehended, they serve the purpose of helping the understanding of a difficult notion or an idea.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn India today there are two distinct currents of philosophical activities flowing almost side by side. One is the kind of philosophy in which both the intellectuals and the general people take an interest, and the other is the kind of philosophical activity that is purely academic and somewhat 'professorial'. This work has not given due regard to the latter although thinkers like K.C. Bhattacharya and Radhakrishnan can be said to be the representatives of this group. But it is possible to develop a comprehensive view of the philosophical activities that are being pursued in the universities of India by the teachers and students of philosophy. That of course will be a major work in itself and hence will deserve a separate treatment.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe attempt to arrange these thoughts in an academic and systematic manner met with an initial difficulty - the difficulty regarding the selection of topics. Naturally, only such topics were selected which appeared to be 'philosophical' and which, taken together, could give a comprehensive picture of a thought system.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work includes roughly the thinkers of the twentieth century with the sole exception of Swami Vivekananda, whose philosophical activities were confined to the late second half of the nineteenth century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work does not claim to be fully comprehensive as some of the contemporary Indian thinkers have not been included in it. That is chiefly on account of the fact that any attempt to reduce their thoughts to the academic models of philosophy will necessarily involve repetitions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy thanks are due to M\/S Motilal Banarsidass for consenting to publish the work. I am particularly grateful to Shri Jainendra P. Jain who took a personal interest in the project and inspired me to expedite the work.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCharacteristics of Contemporary Indian Philosophy\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndian Philosophy today is standing almost at a crossroads. It is anxious to retain the forces of the centuries of its tradition through which it has grown, and yet it cannot afford to overlook the 'scientific facts' and 'the empirical attitude' of the present-day world. It is in such a state of inner conflict that the contemporary Indian thinker develops his system of thought. He tries to escape this predicament by asserting the value of the elements of tradition with a renewed vigour emphasizing that these elements are not against the scientific temper of the present-day world. Consequently, what they have been able to evolve is some kind of east-west-synthesis.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePerhaps, it is on account of this that some people characterize Contemporary Indian Philosophy as 'interpretative and not creative'. But, that raises a question of a more fundamental nature, when is a philosophy just interpretation and when does it become creative? Is it that a creative philosophy never interprets or is it that there cannot remain any originality in a work of interpretation? It does not need any argument to show that 'interpretation' and 'creative thinking' are not completely exclusive of each other. Sankara, for example, is a commentator on the 'Vedanta Sutra', and yet he is one of the most original thinkers that the world has ever produced. Moore himself admits that he derives the subject matter of his philosophy from the thoughts and writings of others, and yet his philosophy is a consistent and continuous attempt at construction. Contemporary Indian thinkers also try to reinterpret some of the ancient ideas derived chiefly from the Upanisads (and from the Quran in the case of Iqbal) and yet, in their philosophies, we come across some refreshingly new notions and rational demonstrations and similar other attempts at construction. They are, thus, both interpretative and creative- of course within certain limits.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is said that every philosophy bears the mark of its origin. That is why British Philosophy is generally empirical and American Philosophy is rooted in realistic and pragmatic considerations. French Philosophy is rationalistic, while German Philosophy is pre-eminently speculative. In that vein, Indian Philosophy can be described as meditative. It arises as the result of a kind of meditation on the holy powers of the soul and of Nature. Generally, Indian Philosophy is described as 'spiritual', by this is meant that it lays emphasis on values that the supernatural and otherworldly. But this description is not adequate because it gives the impression that Indian Philosophy has no concern with these worldly values. At least Contemporary Indian Philosophy should not be described in that way. It emphasizes the ultimacy of, what is called, spiritual values; but it does not do so in a completely one-sided manner disregarding absolute considerations that are empirical and this-worldly. In fact, the contemporary Indian thinker tries his best to reconcile the two. He explicitly says that spiritual awakening cannot take place in a void- that for spiritual growth the physical nature is not to be rejected but perfected. That shows that it is better to describe the general character of Indian Philosophy as meditative. In this context, the word 'meditative' is more comprehensive that the word 'spiritual', because it incorporates in it even the word spiritual. What is being suggested here is that the Indian philosopher comes to discover certain holy powers of Nature and also a capacity of self-transcendence within man himself. He becomes curious and amazed and tries to know more about them. The process that he adopts is one of 'meditative speculation'; he meditates upon his experiences of these powers and makes speculations about their nature. That is how philosophy takes its birth. The Indian philosopher is not just a romantic who marvels at the apprehension of the ordinary and derives pleasure therefore, he is much more than that, as he is able to meditate upon the extraordinary powers of both Nature and Man. Philosophy in India invariably arises in some such acts of meditative speculation. It was so with the Vedic seer and also with the Upanisadic thinker and it continues to be so even with the contemporary Indian thinker. Just as experience provides the backbone of every kind of British philosophy, so meditative speculation has been the method of the Indian Philosopher throughout history.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis method proceeds in a particular way and follows a particular process. Through some meditative insight, the thinker is able to grasp some notion or idea. That becomes an article of his belief, and now he concentrates his meditative capacity in order to find a rational justification for the belief that he has already come to hold. Now, rational demonstrations, arguments, and criticisms- all become secondary because truths are revealed to the thinker in an intuitive insight. That is why Indian thinkers believe that truth can be known only by some superrational cognition. Contemporary Indian thinkers also have adopted the same method of meditative speculation, and hence, they also do not attach to rational argumentation that value which is normally attached to it; at least in this regard the Contemporary Indian thinkers are very faithful to the tradition of Philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNow, we are in a position to outline the characteristics of Contemporary Indian Philosophy emphasizing the points that it shares with ancient Indian Philosophy and also the points with respect to which it appears to be novel and different from the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAncient Indian Philosophy is said to be based on, what can be called, a tragic sense of life. It somehow believes that the file is full of suffering and that the aim of religion and philosophy is to attain freedom from suffering. The Contemporary Indian thinker acknowledges the reality of suffering and speaks about the possibility of an escape from it, and yet he approaches the problem in a different way. He gives life meaning and purpose and makes it an aspect of the process of spiritual growth. Some of the contemporary Indian thinkers go to the extent of saying that it is through pain and suffering that life gets dignity and human significance.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor the contemporary Indian thinkers, the roots of philosophical thinking lie in considerations that are existential. Tagore and Radhakrishnan, in particular, analyse the existential conditions of man, speak of the life of care and anguish- of fear and boredom- and assert that life means living in the midst of and in spite of them. It is true that they also speak about the ultimate escape, more or less, in the manner of the ancient Indian thinkers, but they make a distinction between the concern of philosophy and the ideal of philosophical thinking. Philosophy is concerned with the existent individual living in the midst of his life situations, but the ultimate ideal that it recommends is the redemption both of the individual and of the race.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThat is why contemporary Indian thinkers accept the reality of the world and also of the bodily aspect of man. Unlike the ancient Indian thinker, who thinks that complete control of the body, the senses and the mind is essential for spiritual growth, the contemporary Indian thinker recommends that these propensities are not to be killed but perfected. The world is considered as the only field for action and the body as 'the temple of Divine'. It is by emphasizing the reality of these and by assigning to the body and the senses some role in the process of spiritual growth that contemporary Indian thinkers consider themselves to be close to the empirical and the matter-of-fact attitude of the present times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003ePhilosophy in India is defined as Darsana of Vision. It is believed that philosophy comes to be associated with the actual and practical problem of pain and suffering. The ancient Indian philosopher believes that suffering is on account of our ignorance regarding the nature of the real. Because we cannot make a distinction between the real and the unreal, we wrongly develop an attachment for the unreal and the transient and hence suffer. The contemporary Indian thinker views the problem in a different way. He believes that philosophy is an attitude - a way of looking at things. Philosophical knowledge enables us to cultivate an attitude that can adopt an entirely different perspective from the one that we normally adopt. Even though life's situations remain the same, the individual who is able to cultivate such an attitude is not affected by life situations in the manner in which he used to be affected by them in the past. When a child comes to know what a banknote is, he does not treat it like any other paper. Mind, for example, in its initial stages of development might have treated a gold ore like any other stone, but when it came to realize its value, its attitude towards the gold ore changed. Likewise, when we consider ourselves as separate egos, we take life in one way treating the world as if it is meant only for us. But once philosophical understanding enables us to realize that we are one with all, this separative tendency-this tendency to acquire and to possess - changes. In this way, the contemporary Indian thinker puts the old wine in a very new bottle.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis shows that contemporary Indian thinkers are still struggling with the same old problems that had kept the ancient Indian thinkers engaged. Concepts of\u003cspan\u003e karma\u003c\/span\u003e, rebirth, immortality, salvation etc. continue to stimulate the contemporary Indian mind. Perhaps these thinkers feel that 'problem' does not change, and that they can be viewed and reviewed from newer perspectives. Whatever might have been the reason, the contemporary Indian thinker treats these notions in a manner quite a different form that of the ancient Indian thinker. According to the ancient Indian thinker, all these notions are beyond the grasp of ordinary experience or of the intellect. That is why these notions appear to be very much abstract - even unrealistic. Contemporary Indian thinkers keep on relating these notions to actual life and experience. Salvation or Sarvamukti or Divine Life are the different names given to the goal of life, but invariably an attempt is made to assess the impact of these ideas on actual life and existence. For example, it is said that one can have flashes of immortality even in this life. Examples of indulgence in acts of pure joy like music, aesthetic contemplation, rational insight, ethical behaviour etc. are taken and it is suggested that through these one can have the idea of the state of 'liberation'. For Vedanta, the favourite example is dreamless sleep, which is not actually a state of experience. It is almost a state of 'experience lessness'. The contemporary Indian thinker takes examples from the actual experiences of life, and thus succeeds to some extent, in reducing the abstractness of these notions. These experiences, at least temporarily, enable us to forget the burden of mundane existence and lead us to a different world - a world of pure joy. Now, this itself becomes a reason for thinking about the possibility of the attainment of a state in which this joy will be greater and uninterrupted.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFrom what has been said above, it is clear that contemporary Indian thinkers share some common beliefs. At least with respect to certain issues, there appears to be a general agreement among them. Iqbal, however, presents difficulty in the way of generalization because he belongs to a different tradition. Still, there is a striking similarity between some aspects of his thought and those of other thinkers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome of the prominent issues with respect to which all these thinkers appear to be in agreement are monism, the reality of the world, the integral nature of man, the dignity of manness, the reality of human freedom, the importance of intuitive knowledge etc. All these thinkers are monists, but Monism expresses itself differently in all of them. According to some the distinction between Monism and Monotheism is irrelevant; some of them, while asserting the oneness of the Absolute, make God a necessary aspect of the Absolute, and according to some others, the monistic character of reality carries it into the realm of the Indefinite.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLikewise, all of them give to the world a reality and assert the dignity of humanness. They all believe that the ideal of life can be reached only by transcending the finite world, and yet, they all are one in asserting that being in the world or being human is not a misfortune as the ancient Indian thinker took it to be.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAgain, they all somehow believe that the apprehension of reality is possible only through some intuitive awareness. This awareness has been named differently by different thinkers, but they all are at one in believing that the awareness of reality is possible not by sense experience or by intellectual reasoning but by a kind of super consciousness - an intuitive insight into reality. Not that sense or intellect has not been assigned any role; they have their own function to perform in their own realms, but they cannot directly apprehend reality. This special kind of awareness has not been conceived in an entirely abstract manner, it has been shown that it is the consummation of the kind of activities that the mind performs. It is demonstrated that everybody is capable of having some intuitive awareness. When, by constant and disciplined practice, one is able to intensify the powers inherent in the mind, he can have intuitive cognitions of reality. Thus, these thinkers assert that this faculty is not a mysterious faculty; it is natural to man and is inherently present in every individual.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThese thinkers have similar views to offer with respect to the notion of human freedom also. This notion of freedom, however, is not ethical or social, it is metaphysical or existential. It is believed that man is free both existentially and metaphysically. An interesting conclusion follows: freedom is both the nature of man and his ultimate destiny. According to these thinkers, there is no contradiction involved in it. Man is potentially free, but certain obstacles that he has ignorantly put around himself appear to limit his freedom. He makes efforts to remove these obstacles because only then the ideal of fully manifested freedom will be realized. These thinkers go to the extent of suggesting that the free individuality of the individual is not obliterated even in the state of realization.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThus, contemporary Indian thinkers believe that Philosophy is essentially tied up with life. Even the ancient Indian philosopher believed in that, but his concern was not the normal civic life, he was concerned with a peculiar esoteric life of escape. The contemporary Indian thinker relates philosophy not to a life of escape, but to this very life. He asserts that even after realizing moksa the work of the individual is not over, he has to continue to be in the world, living in the midst of fellow men, helping them in making their lives healthier and purer. No man, they say, can be saved unless the race is saved.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis insistence on relating Philosophy to life has placed the contemporary Indian Philosopher almost in a state of quandary. He is eager to preserve the scholarly character of his pursuits, and yet he cannot afford to overlook the demand that Philosophy has to be made closer to life. He is aware that there is a distinction between a purely academic philosophy'- the philosophy of the scholar, and a 'philosophy of life and existence'- the philosophy of the wise man. He finds himself in a difficult position. If he chooses to follow the way of the scholar, his 'philosophy' becomes the habitat of a few intellectual adventurers, as a result of which he becomes isolated and is accused of driving philosophy away from life. If he chooses the latter course, the danger is that his philosophy may lose its status and dignity and become 'popular' and commonplace'. The contemporary Indian thinker is very acutely aware of this crisis and seeks a way out by striking a balance between the two. He comes to realize that the two pursuits are not after all completely incompatible with each other- that it is possible for the 'scholar' to be 'the man of wisdom' and vice versa. He comes to see that in the Indian tradition itself, the two pursuits are combined in the career of the great thinker, Sankara. He is able to combine in himself both 'scholarship' and 'wisdom of life'. He is able to develop and deliberate upon highly technical doctrines relating to epistemology and metaphysics and at the same time is able to suggest and work our a way of life. The contemporary Indian thinkers learn this lesson well and try to philosophies about life and its destiny without letting the scholar in them relax even for a moment. This is noticeable not only in the thoughts of academic thinkers like K.C. Bhattacharya, Radhakrishnan or Iqbal but also even in the thoughts of such popular figures as Gandhi and Tagore. Indeed in the former case, the scholarly treatment gets the upper hand, in the latter, it remains in the background. But all of them go on substantiating their own views by quoting support from thinkers both of the East and the West, and never miss an opportunity of describing and referring to a relevant point of view borrowed from tradition or history. That is why both the common man and the scholar derive from their writings not only satisfaction but enough 'food' for their own thought. Sri Aurobindo in particular has exercised tremendous influence both on the popular mind and on the scholar. Scholar ever fined in his writings a ready treasure house for their scholarly pursuits - commentaries and dissertations, and likewise, countless individuals have been able to learn 'a way of life' from his teachings. Perhaps it is on account of this that Contemporary Indian Philosophy does not completely fit in the mould of Philosophy prepared by the technical philosophy of the West, where philosophy has become the exclusive pursuit of some academic men of philosophy. They are of the firm conviction that philosophy can neither cultivate a metaphysical worldview nor can outline a way of life. For them, philosophy, broadly speaking, is a 'technique', a style of thinking', a way of reflection' with the help of which muddles, ambiguities, vague nesses etc. can be cleared, new insights can be gained and new issues can be raised. For them, philosophy is a purely intellectual pursuit, pursued for the joy of it, and at best for the clarification of concepts. The contemporary Indian thinker, while conceding the positive claims of their Western counterpart, is not prepared to agree with them in their negative assertions. Indeed for them too, 'clarification' is one of the main functions of Philosophy. But this itself may enable the pursuer to cultivate a particular worldview. He feels that it is possible to combine the two pursuits together; in fact, he is of the opinion that every attempt at clarification presupposes a standpoint and a perspective, from which alone that clarification can be relevant or significant. That is why in their writings one comes across both scholarly and highly intellectual analyses and deliberations and also positive suggestions regarding conduct, behaviour and the way of life.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"75%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"15%\"\u003ev-vi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction: Characteristics of Contemporary Indian Philosophy\u003c\/td\u003e\n\u003ctd\u003exi-xxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eSwami Vivekananda\u003c\/td\u003e\n\u003ctd\u003e1-46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife. The influences that shaped his philosophy. His metaphysical standpoint. Reality and God. Proofs for God's existence. Some other characters of God. Nature of the world: the Cosmos. The Doctrine of Maya. Nature of Man. Freedom and Karma. Destiny of the Soul: Realisation of Immortality. Evidence in its favour. Nature of the Liberated. Ways of Realisation: The way of Knowledge (Jnanayoga). The way of Devotion (Bhakti-marga). The Way of Action (Karma-marga). The way of Psychology (Raja-yoga). A final note on the four kinds of Yoga. Religion, its nature. Religion is a necessary aspect of life. Origin of Religion, Nature of Religion. Nature and Ideal of Universal Religion.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eII.\u003c\/td\u003e\n\u003ctd\u003eRabindranath Tagore\u003c\/td\u003e\n\u003ctd\u003e47-90\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction. General Philosophical standpoint. Reality and God. Proofs for God's existence. Creation. The doctrine of Maya. Degrees of Reality. Nature of Man. (i) The finite-infinite nature of man (ii)The finite aspect of man (iii) The Infinite aspect of man's nature (iv) Soul and Body. Nature of Religion. Human Destiny. The Problem of Evil. Ways of Realisation: (i) Soul-consciousness and self-consciousness. (ii) The ways: Realisation in Love. The realisation in Action. The realisation of Beauty. The realisation of the Infinite. Tagore's Humanism.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIII\u003c\/td\u003e\n\u003ctd\u003eMahatma Gandhi\u003c\/td\u003e\n\u003ctd\u003e91-157\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife. Influences that shaped his Thought. God and Truth. Truth is God. Proofs for the existence of God. Some other characters of God. Nature of the world. Nature of Man. Karma and Rebirth. Non-violence. The technique of Ahimsa: Satyagraha. Requirements of a Satyagrahi. Kinds of Satyagraha. Philosophy of End and Means. Religion and Morality: (i) What is Religion (ii) the way of Religion (iii) attitude towards living Religions (iv) attitude towards Hinduism. Morality: (i) Religion and Morality (ii) what is Morality? (iii) The Cardinal Virtues. Social and Political Ideas: (i) Society. (ii) The natural classes or the Varnas (iii) Bread Labour (iv) Equality of wages (v) Labour, Capital and the Doctrine of Trusteeship (vi) The economic basis of Society (vii) against too much of Industrialisation (viii) Men and Women in Society (ix) Nature of his Political Ideas (x) Political freedom: Swaraj (xi) The State and the Individual (xii) Decentralisation (xiii) Ideal State and Sarvodaya (xiv) Education (xv) Swadeshi, Nationalism, Internationalism.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eIV\u003c\/td\u003e\n\u003ctd\u003eSri Aurobindo\u003c\/td\u003e\n\u003ctd\u003e158-222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife. The Philosophical Background. The Two Negations. Reality - Saccidananda. The Pure Existent. The Consciousness-force. The Delight of Existence: Bliss. Nature of Creation. The world process: Descent or Involution. Maya and Lila. Ascent or Evolution. The four Theories of Existence. Nature of Man. Rebirth and the Law of Karma. Ignorance, its origin and nature. The Sevenfold Ignorance. The Supermind. The triple status of the Supermind. The triple transformation. Gnostic Being (ii) types of Gnostic Being (iii) Personality of the Gnostic Being. The Divine Life. Integral Yoga, its nature. How is it integral?\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eV\u003c\/td\u003e\n\u003ctd\u003eKrishnachandra Bhattacharya\u003c\/td\u003e\n\u003ctd\u003e223-256\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife. General Character of his Thought. Concept of Philosophy: (i) Theoretic consciousness (ii) its four grades, Science, Philosophy of the object, Philosophy of the Spirit, Philosophy of Truth. Theory of knowledge. Negation is the basis of his philosophy. The notion of subjectivity: (a) The subject and the object (b) further analysis of subjectivity (c) A summing up. Progressive realization of the subject's freedom. Concept of the Absolute and its alternation.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVI.\u003c\/td\u003e\n\u003ctd\u003eS. Radhakrishnan\u003c\/td\u003e\n\u003ctd\u003e257-302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife. Nature of his philosophy. Nature of the Ultimate Reality. The Absolute or the Brahman. Absolute and God. World. Nature of the Soul. The finite aspects of Man. The Infinite aspect of Man's nature, the nature of the Soul. Some other characters. Are Souls one or many? The Doctrine of Rebirth. Human Destiny. The Way of Realization, Religion, its Nature. Religious Experience. The essence of Religion. The Way of Religion. An element of Mysticism. Different ways of knowing the Inadequacy of Sense experience. Inadequacy of Intellectual Cognition, Intuition and Senseimpression. Intuition and Intellect. Nature of Intuitive Apprehension.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eVII.\u003c\/td\u003e\n\u003ctd\u003eSir Mohammad Iqbal\u003c\/td\u003e\n\u003ctd\u003e303-334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eLife. General Introduction. Nature of Intuition. Objections against Intuition considered. Nature of the Self. Nature of the World. Space and Time. The World as an Ego. God. On the traditional proofs for the existence of God. God as the Supreme Ego. Attributes of God. Knowledge, Omnipotence, Eternity, Immanence and Transcendence. Human Destiny. Importance of Prayer.\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e335-341\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e342-345\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cspan style=\"color: red; font-size: x-large;\" size=\"5\" color=\"RED\"\u003eSample Pages\u003c\/span\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550b.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550c.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550d.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550e.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550f.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e\u003ccenter\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550h.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550i.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550j.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550k.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550l.jpg\"\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\"\u003e\u003cspan data-mce-fragment=\"1\"\u003e\u003cbr\u003e\u003c\/span\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books-2016\/idj550m.jpg\"\u003e\u003c\/center\u003e","brand":"Basant Kumar Lal","offers":[{"title":"Paperback","offer_id":41562014843018,"sku":"","price":350.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41562014875786,"sku":"","price":595.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CONTEMPORARYINDIANPHILOSOPHY.jpg?v=1660386740"},{"product_id":"a-course-in-indian-philosophy-a-k-warder","title":"A Course in Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present volume appears to be the first general introduction, for English-reading students, to that which, in Indian tradition, corresponds to 'philosophy' in British and probably in most other English-speaking universities. It shows how Indian philosophers have posed such questions as whether we can be sure we 'know' anything, whether words 'mean' anything, whether it is possible to generalise from observed regularities in nature and whether there is anything in nature or in 'reality', corresponding to our concept of a 'class'. It traces the sustained and rigorous analysis of such philosophical problems through many centuries, indicating in outline the interrelationships of ideas and 'schools' and the development of the theory of knowledge, formal logic and other analytical investigations. The closely related development of science in India is also indicated. This does not imply that Indian philosophy is the same as 'Western' philosophy or part of it, which would make it redundant and uninteresting. It is interesting in that it discusses similar philosophical problems in different ways, as philosophers elsewhere have. But there is the problem of translation, obvious in most books on Indian tradition, especially if we compare any two of them. This Course is based only on original Sanskrit, Pali and Prakrit sources translated by the author.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to the Second Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe course for which the Outline of Indian Philosophy was originally written has long ceased to appear in any university calendar, thanks to the universal cuts in support for education. Its content is of course completely irrelevant to the world of greed and moneymaking which has replaced the remarkably idealistic societies emerging from the crucible of death and destruction in the Second World War. Then, the survivors were glad to be alive and wanted ib to fill the mourning world with new joy, not with money. The greatest joy was that of knowledge in all its forms, of science, of art, of the human quest for enlightenment wherever records had survived. This knowledge was delightful in itself, but it might also enlighten our society and secure our freedom. The cultural hegemony of Europe having evaporated in the failure of 193840, the new knowledge might enhance our view of civilisation, giving breadth and depth to reflections on how the future might be better than the past.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThat dream has now been shattered. This investigation of the philosophy of India, which was part of it, exists in a passive form, the professor who created it has retired. The publishers of the Outline, however, have resolved to renew the book, in the hope that such a prospect of sustained thought about the possibility of knowledge itself can still inspire fancy. They also wished to claim for it the status of an actual Course in Indian Philosophy, for private study.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe text has been kept to its original scope, since the first intention was just to photograph it, with revisions pasted over the old wording, occupying exactly the same space. These revisions, therefore, consist mostly of more exact translations substituted for the old ones, with here and there a substituted paragraph or some sentences added in the available space at the end of a chapter. No additions could be made to the Bibliography except by deleting existing items. Now the publishers have re-set the text, which greatly improves its appearance and clarity, but without having allowed the author to take advantage of the flexibility.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA translation can never be made perfectly accurate, but only to focus more sharply on the source, like a better telescope. As Dinnaga might have said, we can gradually exclude inaccuracy. Some examples here are: ‘sensation’ for ‘perception’, which should have been obvious before because it is ‘to the sense’ (pratyaksa); ‘perception’ is now restricted to the mental activity (samjnä). ‘Own-being’ instead of ‘own-nature’ is consistent with other kinds of ‘being’ (bhava). ‘Principles’, instead of ‘elements’ or ‘phenomena’, for dharmas is far better because it does not suggest eternal substances nor on the other hand, an unlimited vagueness not yet analysed, without observed regularities. It may also show how its homonym came to be used for a doctrine.\u003cspan\u003e Sanskrit \u003c\/span\u003e(and Pali) distinguishes many kinds of ‘object’, especially the real (vastu, ‘in itself or ‘out there’ as some would say), the ‘sense datum’ (visaya) and the ‘support’ (alambana, the mental ‘object’). There is the object aimed at, which is also the meaning (artha), we might call it the ‘objective’ (see pp. 92, 180), but has not yet been clearly focussed. Sense ‘entrance’ (dyatana) is much better than the vague ‘sphere’. ‘Base’ instead of ‘element’ is historically correct as well as clearer, since the dhatu is also the ‘ore’ from which a metal springs, its source. For Vedanta we have travelled from ‘sensation’ (rejected because that belongs to rupa, matter or the physical) via ‘emotion’ (but not in this book, rejected because it overlaps into the ‘forces’) to ‘experience’ (thus it is the same as vedayita, experienced or experiencing). Namarupa is still obscure, but it is nama which gives form to inchoate matter (rupa, originally the ‘appearance’, see pp. 18-9 and 50-1).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe longest revision concerns Dinnaga, especially on his Pramdiyasamuccaya, of which it is at last possible to obtain a sufficiently comprehensive view in its original Sanskrit terms, thanks to Professor Katsura’s article on the Apoha Theory of its fifth chapter. There is a substantial addition on the Bahurutiya School of Buddhists on p. 96, also derived from the research of Professor Katsura. Also substantial is the insertion on pp. 192-3 on the Sthaviravada philosophers Ananda, Dhammapala and the anonymous author of the Carhipa4a on the Patisambhidamagga.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSo we try again to break through the limitations of Eurocentric prejudice and ignorance and misleading translations, which exclude the analytical philosophy of India, as well as her ancient sciences, from due notice and useful provision. People still think Indian philosophy must be ‘spiritual’:, not philosophy but religion, irrational and mysterious. But on the whole Western philosophy is more ‘spiritual’ and mystical:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003efor a thousand years, it was totally subordinated to dogmatic theology, whilst earlier Plato and others used myth to expound some of their supposed insights. Even recently, the struggle for independence from ‘revelation’ and faith has been hard and protracted. By contrast, India, until the ravages of the Western inquisition and the argument of the sword in the form of Islam, enjoyed two thousand years of steady development of free-thinking investigations of epistemology, logic and language. Who can better show the harmony and continuity between science and philosophy than the free Indian thinkers? Who now has a better understanding of the interaction between mind and matter, or between language and the incessant storms of radiance and molecules it tries to comprehend? In Lokayata and Buddhism mind is living matter itself, variously explained. In all Indian philosophy, with the partial exception of Navya Nyaya, language speaks only of classes, and cannot reach particular events. Neurology now appears to confirm the Buddha’s hypothesis of the unreality of the ‘soul’ or ‘sell’ and to establish a Lokayata-like view of consciousness as a property of matter, suitably arranged. The quest for knowledge continues; perhaps a new dream of the future will take hold of humanity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Course, however, makes no comparisons, except that it necessarily translates Indian concepts into a foreign language. The aim here is simply expository: better communication from the vista of a past civilisation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface to the First Edition\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThis Outline is intended to serve as an introductory textbook for Indian philosophy. It indicates the scope of the subject, providing essential basic material for the study, chronologically arranged, and giving references for further reading- The material’ here provided is taken directly from the original sources, i.e. the works of Indian philosophers, and translated by the author of the Outline in all cases: its authenticity can always be checked by anyone who cares to look up the original, provided lie can read the original language.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMuch that is found in books purporting to be on ‘Indian Philosophy’ is of doubtful authenticity or else not on philosophy at all. Students should reserve judgment until they can verify the precise statements of Indian philosophers in the original sources, having first discovered which the relevant texts are. In no other subject have the subjective views of modern authors been so whimsical and arbitrary. As far as writings in English are concerned, the view seems to prevail that in fact, India has had no philosophy in the strict sense of discipline. Most English books contain only religious dogma and speculation, very varied in content but agreeing in missing the problems of philosophy itself. It is as if every man is born knowing what ‘philosophy’ is, having his own ‘philosophy’, and accordingly able to select from Indian literature and write on ‘philosophy’ without having studied the subject itself. Of course, this is using the word ‘philosophy’ in a different sense from the discipline proper. The misfortune here is that those who are concerned with philosophy proper are put off by most of the books they may pick up on Indian ‘philosophy’ and misled into thinking India has nothing to offer in the way of philosophical investigations. The present book is merely a general survey, allowing no room for detailed exposition and discussion, which requires monographs on individual philosophers and problems. As a general outline, it also traces the origins and is arranged chronologically, though it hardly contains any history beyond this arrangement. This is meant to facilitate the placing of a philosopher to some extent in the development and study of the problems, in other words in his philosophical environment. Despite its brevity and the limitations of an attempt to survey an entire field of human enquiry from its origins, it is hoped that this introduction will help to dispel misconceptions and to bring to the attention of contemporary philosophers' investigations of interest and value.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn general, the author has here sought philosophy in the strict sense of the discipline of philosophical analysis and criticism, as explained in Chapter I. Metaphysics or ‘speculative philosophy’ is regarded as peripheral, bordering on religion. Ethics and aesthetics have been omitted as special philosophical enquiries which require a separate study. Thus the main direction of the present study is epistemology, which includes logic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface to the Second Edition\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface to the First Edition\u003c\/td\u003e\n\u003ctd\u003exi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eI. Preliminary Definitions\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eII. Summary\u003c\/td\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIII. Origins\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIV. Uddalaka\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eV. Sandilya, Yajnavalkya and Other Upanisad Speculations\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVI. The Sramanas\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVII. Lokayata, Ajivaka and Ajnana Philosophy\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eVIII. The Buddha\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIX. Jainism\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eX. Samkhya and\u003cspan\u003e Mimamsa\u003c\/span\u003e\n\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXI.\u003cspan\u003e Dharma \u003c\/span\u003eand Artha\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXII. Ancient Indian Science\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXIII. Abhidharma and Logic\u003c\/td\u003e\n\u003ctd\u003e81\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXIV. Buddhism: Sthaviravada (or Theravada) and Other Schools\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXV. Jaimini and Varsaganya\u003c\/td\u003e\n\u003ctd\u003e98\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXVI. Vaisesika\u003c\/td\u003e\n\u003ctd\u003e103\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXVII. Further Developments in Logic and Epistemology\u003c\/td\u003e\n\u003ctd\u003e115\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXVIII. Mahayana Buddhism\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXIX. Debate and Logic (Caraka and Others)\u003c\/td\u003e\n\u003ctd\u003e128\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXX. Madhyamaka\u003c\/td\u003e\n\u003ctd\u003e138\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXXI. Aksapada and Nyaya\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXXII. Idealism: The Later Mahayana Sutras\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXXIII. Asanga\u003c\/td\u003e\n\u003ctd\u003e161\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXXIV. Dinnaga\u003c\/td\u003e\n\u003ctd\u003e166\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXV. Post-Dinnaga Brahmanical Philosophy\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXVI. Post-Dinnaga Buddhist Philosophy\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eXXVII. Navya Nyaya\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSelect Bibliography\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"A. K. Warder","offers":[{"title":"Paperback","offer_id":41562044104842,"sku":"","price":325.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41562044137610,"sku":"","price":625.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/COURSEININDIANPHILOSOPHYAKWarder.jpg?v=1660382370"},{"product_id":"a-critical-history-of-western-philosophy-greek-medieval-and-modern","title":"A Critical History of Western Philosophy","description":"\u003cp data-mce-fragment=\"1\"\u003eThis is the enlarged edition of A Critical History of Modern Philosophy. In this new edition, Greek and Medieval Philosophies have been added. It is hoped that in the present form, the book will be of greater use to Indian students.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe book also includes a critical and comparative account of the major contributions of eight modern thinkers. In this exposition, the idealism of Hegel and Bradley has been introduced. Recent discussions concerning Hume, Kant, Hegel and Bradley have also been incorporated. Whilst giving fully an analytic account of topics, the author maintains that philosophy is a holistic enterprise of man, as we find it in Spinoza, Kant, Hegel and Bradley.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe book does not claim any originality and certainly not any scholarship. It proposes to focalise certain issues in Western Philosophy which are important for any student of philosophy. Much material was been taken from the most recent publications and journals.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\"\u003eThe book is the outcome of the author's long teaching experience at the University of Magadh. It has turned out to be a reliable and useful book for students of the subject throughout India. This thoroughly revised and enlarged edition will prove to be all the more serviceable in general.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eDr Y. Masih, Ph. D (Edinburgh), D. Litt. (Patna) was born on March 1, 1916. He retired in 1978 from his post as a professor at Magadh University. He remained a UGC Teacher of Philosophy from 1978 to 1983.\u003c\/p\u003e\n\u003cp\u003eDr Masih has devoted his life to conducting and guiding research work in Philosophy. His important books are Freudianism and Religion. The Hindu Religious Philosophy, The Classical Religious Philosophy of the Hindus, Shankara's Universal Philosophy of Religion, Sant Kabir ka Dharma Darshan, A Comparative Study of Religions, A Critical History of Western Philosophy etc.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003eIn the early days of Logical Positivism, it was contended that metaphysics is pseudoscience and as such, it had to be denounced wholesale. In this connection, some of the essays of Moritz Schlick, Prof. R. Camap and Prof. A.J. Ayer's Language, Truth and Logic are worth mentioning. However, even at this time, it was suggested that after all metaphysics not be science at all. It may be just a kind of poetry. However, Prof. R. Carnap and Prof. A.J. Ayer reject this way of viewing metaphysics. Prof. R. Carnap remarks that the pages of metaphysics are full of arguments and polemics. But poetry is never constituted of them. Hence, he does not regard metaphysics as poetry. In the same strain, Prof. A.J. Ayer holds that a poem is a conscious attempt at expressing and arousing emotions through nonsensical statements. As opposed to this, a metaphysician unknowingly lapses into linguistic confusion in the vain attempt of knowing the world by non-scientific means.\u003c\/p\u003e\n\u003cp\u003eFurther, some positivists like Richard Von Mises do not accept the validity of the distinction between science and poetry. Mises holds that poetry does not indulge in nonsensical statements. Even poetry conveys, according to him, cognitive meaning. So metaphysics too, according to this writer is a sort of science. It is a form of science in its stage beginning. Now, most probably the majority of empiricists would not regard metaphysics as a form of science even in its initial stage. For the metaphysical statements lack cognitive meaningfulness. However, they may hold that these statements are characterised by significant nonsense (Wittgenstein), or, that they may be helpful in 'seeing the world in a fresh and interesting way', or that metaphysical statements are schizophrenic verbalism. Here the views of M. Lazerowitz are interesting Like a dream, a metaphysical theory is a production of the unconscious and has both sense and motivation. We enjoy it or are repelled by it, it gives us pleasure or pain, a feeling of security or one of danger... A metaphysical theory, I shall try to show, is a verbal dream, the linguistic substructure of which has to be uncovered before we see what it comes to and how it produces its effect.\u003c\/p\u003e\n\u003cp\u003eWithin the pages of this book, I have assumed that the empirical attack has conclusively shown that metaphysics is not a cognitive enterprise. But I also hold that it has not undermined the foundation of metaphysics. Only a few metaphysicians could have taken metaphysics as a science of the transcendental entities or of the supersensible. The empirical attack has at least removed that confusion about metaphysics. The perennial philosophy both in the West and East has its concern with self-knowledge. It is not an accident that Socrates heard the oracles of Delphi 'Man! know thyself'. The most important school in India has repeatedly held that the vocation of philosophy is embodied in (knowing thyself). Hence, we can say that metaphysical statements aim at expressing and arousing the state of being a complete self or whole.\u003c\/p\u003e\n\u003cp\u003eBut can an individual become a whole being in commerce with his physical, social and cultural environment? The beautifully conveyed to us in Bernard Bosanquet's Individuality and Value, and The Value and Destiny of the Individual. And if an individual has to live in an interactive relationship successfully, can he disregard the cognitive statements concerning empirical sciences relating to his environment? But as science has only an instrumental value for man, as Prof. John Macmurray has held in The Boundaries of Science, and as all the responses are in the service of restoring and preserving the psychical balance or equilibrium of an individual, according to Freud and C.G. Jung, so we can say that all cognitive statements remain subservient to the holistic tendency in man.\u003c\/p\u003e\n\u003cp\u003eA response which helps an individual to satisfy his sovereign and master drive of becoming a whole certainly will have a rhapsodical resonance. But this feeling is quite distinct from affective and emotional states. It is eudaemonistic or bliss pertains to the whole being of an individual. Two things at once stand out in the holistic statements of metaphysics. First, arguments, mostly linguistic and logical, have to be carried out in order to have a genuine holistic state. Any holistic state felt in relation to a false world would be treated as misplaced and even illusory. Arguments and polemics do form an important part of any metaphysical discourse, whether it be Vedantic, Buddhistic or Kantian and Hegelian. But cognitive statements deter the genuineness and appropriateness of our holistic state; the attainment of which remains the primary end of a metaphysician.\u003c\/p\u003e\n\u003cp\u003eSecondly, metaphysical language has to be skillfully used for evoking a holistic response. Theologians are now getting aware of convictional (W. Zuurdeeg) language and of the language of myth and parables (L.S. Thorton, Austin, Farrer and other image-linguists), for inducing numinous experience. In the same strain, we can say that metaphysical language is delicately balanced by metaphors and analogies. For this reason, the metaphysical language only superficially will be called 'linguistic confusion'. Let me illustrate this point.\u003c\/p\u003e\n\u003cp\u003eTheological statements assert that God is omniscient, omnipotent and perfect. He has created the world out of Himself with a view to having creatures worthy of His fellowship. Such statements have the purpose of firmly establishing an individual in his endeavour of becoming and realising himself as a thing of value in the station of life in which he is placed. He is in effect assured that his endeavour is not going to be rebuffed for the world is so made that his endeavour of becoming whole by incorporating the cultural values of mankind must succeed. God and Creation statements are non-cognitive, but they have holistic meanings.\u003c\/p\u003e\n\u003cp\u003eBut even this holistic purpose would not be achieved if we do not show that holistic emotion is well founded as something supervening over cognitive achievements. Arguments and the marshalling of scientific facts are necessary for this assurance. But can cognitive statements guarantee this? No, not at all, but philosophical endeavours can show that after all holistic emotions are not unworthy of conscious organisms who have developed reason by way of administering the satisfaction of man's need. All arguments and polemics are so many persuasive statements.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"20%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003ePreface to Fifth Revised and Enlarged Edition\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart I: Greek and Medieval Philosophy\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1:\u003c\/td\u003e\n\u003ctd\u003eThe Nature of Greek Philosophy\u003c\/td\u003e\n\u003ctd\u003eJan-30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2:\u003c\/td\u003e\n\u003ctd\u003eGreek System\u003c\/td\u003e\n\u003ctd\u003e31-113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3:\u003c\/td\u003e\n\u003ctd\u003eSemi-Socratic and Greco-Roman Ethics\u003c\/td\u003e\n\u003ctd\u003e114-140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4:\u003c\/td\u003e\n\u003ctd\u003eMedieval Philosophy\u003c\/td\u003e\n\u003ctd\u003e141-178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5:\u003c\/td\u003e\n\u003ctd\u003eSummary of Some Important Topics in Greek and Medieval Philosophy\u003c\/td\u003e\n\u003ctd\u003e179-190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003ccenter\u003e\u003cb\u003ePart II: Greek and Medieval Philosophy\u003c\/b\u003e\u003c\/center\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 1:\u003c\/td\u003e\n\u003ctd\u003eFrancis Bacon (1561-1626)\u003c\/td\u003e\n\u003ctd\u003e193-198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 2:\u003c\/td\u003e\n\u003ctd\u003eRene Descartes (1596-1650)\u003c\/td\u003e\n\u003ctd\u003e199-218\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 3:\u003c\/td\u003e\n\u003ctd\u003eBenedict de Spinoza (1632-1677)\u003c\/td\u003e\n\u003ctd\u003e219-244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 4:\u003c\/td\u003e\n\u003ctd\u003eGottfried Wilhelm Leibnitz (1646-1716)\u003c\/td\u003e\n\u003ctd\u003e219-264\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 5:\u003c\/td\u003e\n\u003ctd\u003eJohn Locke (1632-1704)\u003c\/td\u003e\n\u003ctd\u003e265-289\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 6:\u003c\/td\u003e\n\u003ctd\u003eGeorge Berkeley (1685-1753)\u003c\/td\u003e\n\u003ctd\u003e290-313\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 7:\u003c\/td\u003e\n\u003ctd\u003eDavid Hume (1711-1776)\u003c\/td\u003e\n\u003ctd\u003e314-329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 8:\u003c\/td\u003e\n\u003ctd\u003eImmanuel Kant (1711-1804)\u003c\/td\u003e\n\u003ctd\u003e330-399\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 9:\u003c\/td\u003e\n\u003ctd\u003eGeorge Wilhelm Eriedrich hegel (1770-1831)\u003c\/td\u003e\n\u003ctd\u003e400-452\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eChapter 10:\u003c\/td\u003e\n\u003ctd\u003eFrancis Herbart Bradley (1846-1924)\u003c\/td\u003e\n\u003ctd\u003e453-538\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eQuestions for Exercise\u003c\/td\u003e\n\u003ctd\u003e539-560\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e561\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Y. Masih","offers":[{"title":"Paperback","offer_id":41562070810762,"sku":"","price":450.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41562070843530,"sku":"","price":500.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CRITICALHISTORYOFWESTERNPHILOSOPHY.jpg?v=1660382532"},{"product_id":"a-critical-survey-of-indian-philosophy-c-d-sharma","title":"A Critical Survey of Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe aim of this work has been to give a clear, comprehensive and critical account of the various systems of Indian philosophy. The book will be found useful by all those who want a clear and accurate exposition of the development of Indian philosophical thought in one volume which is neither too small nor too big. On almost all fundamental points the author has either quoted from the original texts or referred to them to enable the interested reader to compare the interpretations with the texts. Throughout the exposition of the different systems which involve criticism and evaluation, the author has tried to be fair and impartial to them and to present many difficult and obscure points in a clear and correct manner. Ignorance of Indian philosophy, especially of Buddhism and Vedanta, is still profound and has given rise to uninformed or ill-informed accounts and misleading criticisms. It has been the aim of the book to remove such misconceptions. Honest difference of opinion in interpretation is legitimate in philosophy, but it does not entitle us to impose our own preconceived notions on a system which are repelled by its original texts. The work is only an outline of a vast subject and has no pretensions of completeness.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe present treatise is a critical study of different systems of Indian Philosophy based on original sources and its principal value lies in their interpretation. On almost all fundamental points the author has quoted from the original texts to enable the reader to compare the interpretations with the text. The book opens with a survey of Indian philosophical thought as found in the Vedas, the Upanishads and Bhagavadgita. It proceeds to the study of Materialism, Jainism and Early Buddhism, Sunyavada, Vijnanavada and Svatantra Vijnanavada. It expounds on the tenets of the six systems of Indian Philosophy with special reference to Sankara, the pre-Sankara and the post-Sankara Vedanta, and the essentials of Buddhism and Vedanta in comparison and contrast. It discusses the doctrines of Vedanta as interpreted by Ramanuja, Madhva, Nimbarka, Vallabha, Caitanya and Aurobindo. It also contains a clear exposition of Saiva Siddhanta, Kashmir Saivism and Sakta Schools.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProfessor Dr Chandradhar Sharma is a well-known name in the area of philosophy. He enjoys an international reputation as an eminent scholar of Indian and comparative philosophy. After serving Banaras Hindu University for twelve years he was invited to the Chair of Philosophy at the University of Jabalpur which he occupied for about twenty years. He has been a Visiting Professor at the U.S.A., U.G.C. and the University of Allahabad.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis other works in English include ‘Dialectic in Buddhism and Vedanta’ and ‘The Advaita Tradition in Indian Philosophy’ and in Hindi, ‘Bharatiya Darshan: Alochan Aur Anushilan’ and ‘Pashchatya Darshan’.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e   Preface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy main aim in this work has been to give a clear, comprehensive and critical account of the various systems of Indian philosophy. It is hoped that the book will be found useful by all those who want a clear and accurate exposition of the development of Indian philosophical thought in one volume which is neither too small nor too big. I shall feel amply rewarded if it arouses a genuine interest in Indian philosophy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work is based on my study of the original sources and on my lectures to the post-graduate classes the Banaras Hindu University for a number of years and I must accept responsibility for the interpretations. On almost all fundamental points I have either quoted from the original texts or referred to them to enable the interested reader to compare the interpretations with the texts. Throughout the exposition of the different systems which involves criticism, and evaluation, I have tried to be fair and impartial to them and to present many difficult and obscure points in as clear and correct a manner as I could. Ignorance of Indian philosophy, especially of Buddhism and Vedanta, is still profound and has given rise to uninformed or ill-informed accounts and misleading criticisms. It has been my aim to remove such misconceptions. Honest difference of opinion in interpretation is legitimate in philosophy, but it does not entitle us to impose our own preconceived notions on a system which are repelled by its original texts. The work is only an outline of a vast subject and has no pretensions of completeness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the chapters dealing with Mahayana Buddhism and\u003cspan\u003e Advaita Vedanta\u003c\/span\u003e, I have incorporated substantial material from my thesis on ‘Dialectic in Buddhism and Vedanta’ approved for the degree of Doctor of Philosophy by the University of Allahabad. I have also incorporated some relevant material here and there from my thesis on “The Reign of Dialectic in Philosophy - Indian and Western’ approved for the degree of Doctor of Letters by the University of Allahabad.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is a pleasure to acknowledge my obligations to the eminent scholars whose works have been a source of help and inspiration to me. I have derived much help from the works on Indian philosophy by Dr S. N. Dasgupta, Prof. M. Hiriyanna and Dr S. Radhakrishnan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI am deeply obliged to Prof. A. C. Mukerji (retired Professor of Philosophy, at Allahabad University) for his kind help and affectionate encouragement. I record my profound obligations to Prof. R. D. Ranade, Prof. H.D. Bhattacharyya and Dr Amaranatha Jha who are no more with us now.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis work under the title A Critical Survey of Indian Philosophy was published in 1960 by Rider \u0026amp; Company of the Hutchinson Publishing Group Ltd., London. Its American edition under the title Indian Philosophy: A Critical Survey was brought out in 1962 in ‘University Paperbacks’ by Barnes and Noble, Inc., New York. The Publishers of this work in India are Motilal Banarsidass, Delhi. It is a pleasure to know that the work has been very well received and has run into several editions and imprints.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eContents\u003c\/strong\u003e\u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003eii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eI\u003c\/td\u003e\n\u003ctd\u003eThe Vedas and the Upanisads\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eBhagavadgita\u003c\/td\u003e\n\u003ctd\u003e32\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eMaterialism\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eJainism\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003eEarly Buddhism\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eShunyavada\u003c\/td\u003e\n\u003ctd\u003e84\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eVijnanavada\u003c\/td\u003e\n\u003ctd\u003e108\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eSvatantra-Vijnanavada\u003c\/td\u003e\n\u003ctd\u003e124\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003ctd\u003eSankhya\u003c\/td\u003e\n\u003ctd\u003e149\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003ctd\u003eYoga\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003ctd\u003eVaishesika\u003c\/td\u003e\n\u003ctd\u003e175\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003ctd\u003eNyaya\u003c\/td\u003e\n\u003ctd\u003e191\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003ctd\u003ePurva-Mimamsa\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003ctd\u003ePre-Shankara Vedanta\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003ctd\u003eShankara Vedanta\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003ctd\u003ePost-Shankara Vedanta\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17\u003c\/td\u003e\n\u003ctd\u003eBuddhism and Vedanta\u003c\/td\u003e\n\u003ctd\u003e318\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003ctd\u003eRamanuja Vedanta\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003ctd\u003eOther Schools of Vedanta\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(i) Madhva Vedanta\u003c\/td\u003e\n\u003ctd\u003e372\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(ii) Nimbarka Vedanta\u003c\/td\u003e\n\u003ctd\u003e375\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(iii) Vallabha Vedanta\u003c\/td\u003e\n\u003ctd\u003e377\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(iv) Mahaprabhu Chaitanya\u003c\/td\u003e\n\u003ctd\u003e380\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(v) Sri Aurobindo\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003ctd\u003eShaiva and Shakta Schools\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(i) Shaiva Siddhanta\u003c\/td\u003e\n\u003ctd\u003e386\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(ii) Kashmira Shaivism\u003c\/td\u003e\n\u003ctd\u003e388\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e(iii) Shakta Schools\u003c\/td\u003e\n\u003ctd\u003e390\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e393\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e\n\u003cp\u003e405\u003c\/p\u003e\n\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Chandradhar Sharma","offers":[{"title":"Paperback","offer_id":41562112327818,"sku":"","price":375.0,"currency_code":"INR","in_stock":false},{"title":"Hardbound","offer_id":41562112360586,"sku":"","price":495.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CRITICALSURVEYOFINDIANPHILOSOPHY.jpg?v=1660382597"},{"product_id":"culture-and-consciousness-literature-regained","title":"Culture and Consciousness","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cem data-mce-fragment=\"1\"\u003e'Culture and Consciousness'\u003c\/em\u003e argues that the vast interdisciplinary boom in consciousness research has enormous implications for literary and cultural studies and that the potential benefits of this research in the twenty-first century are momentous. Its objective is to show how consciousness studies can help us reassess our approach to key issues and the fundamental assumptions of contemporary theory and criticism. In the first half of the book, major points of contention in the humanities are explored through a perspective that accommodates the full range of mind and consciousness. Haney demonstrates that the debates, in theory, surrounding the questions of identity, truth and language, which have so far eluded the mind or reason, cannot be resolved without recourse to the structure of consciousness and intersubjectivity - an interaction mediated by language and resulting in mutual agreement. The remaining chapters apply the notion of intersubjectivity to the reading of specific works. A key implication of this book is that questions of literary and cultural theory concerning binaries such as presence and absence, pattern and randomness, the given and the made, and the individual and the collective will continue to elude the mind as a reservoir of rational thought. Finally, Haney contends that at a certain level, the duality of self and other is overcome in an experience of unity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA key implication of this book is that questions in literary and cultural theory concerning binaries such as presence and absence, pattern and randomness, the given and the made, and the individual and the collective will continue to elude the mind as a reservoir of rational thought. We can only begin to understand these issues by taking into consideration the difference between mind and consciousness. The free play of postmodern culture with its conceptual indeterminacy and lack of depth can help to free awareness from the phenomenal objects of the mind by allowing attention to slip into the spaces between these objects. This slippage is promoted by intersubjectivity, a process of relating to the other,\" whether the other is a human being, a creative inspiration, or a work of art. Hancy contends that at a certain level, the duality of self and other is overcome in an experience of unity. To support this claim, the first part of the book suggests how all knowledge domains-sensory, mental, and contemplative-can be seen as distinct but integrated. No one sphere can rightfully dominate the others, as in the materialist or poststructuralist domination of the subject. Because consciousness cannot be explained by sensory or mental empiricism, no theory like poststructuralism or postmodernism can effectively call into question something still beyond third-person, consensual understanding. What integrates these domains is not language or reason but consciousness, understood as the all-pervasive ground of knowledge. Access to this ground is enhanced by aesthetic experience and by certain postmodern cultural acts, as the second part of the book demonstrates.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eWilliam S. Haney II,\u003c\/b\u003e\u003cspan\u003e \u003c\/span\u003ea University of California, Davis, Ph. D., is a professor of English and has taught at the University of Maryland, the Johannes Gutenberg University in Mainz, Germany, and Eastern Mediterranean University, North Cyprus. His books and edited collections focus on contemporary British and American literature and culture, often from a consciousness studies perspective. They include Humanism and the Humanities in the Twenty-first Century (BUP), co-edited with Peter Malekin. He is currently working on two book projects: Sacred Theater (co-authored), and Cybercultures, Cyborgs, and Consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eCulture and Consciousness Argues That the Vast Interdisciplinary boom in consciousness research has enormous implications for literary and cultural studies and that the potential benefits of this research in the twenty-first century are momentous and \"will be ignored at our great peril\" - to repeat Howard Mancing's words regarding cognitive science (1999,167). My objective in this book is to show how consciousness studies can help us reassess our approach to key issues and the fundamental assumptions of contemporary theory and criticism. I indicate how major points of contention in the humanities can be elucidated through a perspective that accommodates the full range of mind and consciousness. Debates in recent theories surrounding the two basic questions about identity and truth-whether they are given or made, individual or social-cannot be resolved solely on the basis of the mind or reason, which is a fragmentary and partial content of consciousness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy argument unfolds in eight chapters, the first three theoretical and the others largely applied. In the first three chapters, I lay the foundations for a definition of intersubjectivity that includes yet goes beyond Habermas's idea of an interaction mediated by language and resulting in mutual understanding and agreement (1987, 294-326). In chapters 4 to 8 I apply the notion of intersubjectivity to the reading of specific works of literature. Chapter 1 traces the history of modern research into consciousness and indicates how the theory and praxis of consciousness in the East can provide a model or the cooperation scientists propose between phenomenology and cognitive science. It explains that the Western mind and body comprise the material building blocks of experience as distinct from consciousness (Purusha or Atman). Chapter 2 compares the views of the self formulated by modern literary theory and Shankara's Advaita (nondual) Vedanta, and suggests that the reconditioning of the mind and disburdening of the personality in postmodern culture can induce something akin to the emptying of consciousness described by Vedanta. This process can be seen operating in supermodernity as defined by Marc Auge and in cultural hybridity as defined by Homi Bhabha-both of which are forms of intersubjectivity. Supporting these observations, chapter 3 compares Indian literary theory and deconstruction, illustrating how both approaches point to the silent meaning of aesthetic work. This meaning, which reception theorists describe in terms of ostranenie (Shklovsky), verfremdung (Brecht), and gaps (Iser), is attainable as the mind expands towards what\u003cspan\u003e Indian a\u003c\/span\u003eestheticsdescribes as the transpersonal, transcultural state of witnessing awareness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eChapter 4, which is pivotal in defining intersubjectivity as an unmediated subject-to-subject communication, should be read before the ensuing chapters. It argues that social drama and stage drama increasingly interpenetrate with the effect that aesthetics of presence complements and even embraces our everyday experience within an intersubjective unity of differences. Chapter 5 examines how the plays of Beckett and Pinter, in dramatizing the relative, nonuniversal nature of the mind as conceptual content, have the performative effect of expanding the subject's awareness beyond conceptuality altogether. These plays give performers and audiences a taste of intersubjective presence after discursive thought has run its course. In chapter 6 I explore how disturbing memories in Vonnegut's Slaughterhouse-Five can drive the protagonist and reader toward lashes of being-the pure awareness underlying the social construction of the self and the basis of interconnectedness. Shifting from a historical to a virtual context in chapter 7, I demonstrate how the postindustrial environment-as-electronic-medium in De Lillo's White Noise swings our awareness from the physical to the metaphysical, from temporal boundaries to the aestheticized reality of cyberspace. This move takes us from object awareness (mind) to virtual intersubjectivity. Finally, in chapter 8, I bring the above issues to bear in the analysis of the relation between intersubjectivity and the human-machine interface. I conclude that a true intersubjectivity involves the human attributes of volition and ethics, that these attributes are not explainable by any presently known physical laws, and that the posthuman \"man-machine\" as a material construct may not have access to the full range of intersubjectivity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe freeplay of postmodern culture with its conceptual indeterminacy and lack of depth can help to free awareness from its objects by allowing attention to slip into the spaces between the mind's conceptual content. This slippage is promoted by intersubjectivity, a process of \"relating to the other,\" whether the other is a human being, a creative inspiration, or a work of art. I suggest that at a certain level, the duality of self and other is overcome in an experience of unity. To support this claim, the first part of the book indicates how all knowledge domains-sensory, mental, and contemplative-can be seen as distinct yet integrated. No one sphere can rightfully dominate the others, as in the attempted poststructuralist domination of the subject. That which integrates these domains ultimately is not language or reason but consciousness, the all-pervasive ground of knowledge. Access to this ground is enhanced by aesthetic experience and by certain postmodern cultural activities. Because consciousness cannot be explained by sensory or mental empiricism, no theory like poststructuralism can effectively call into question something still beyond our consensual, third-person understanding.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eCONTENTS\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"80%\"\u003ePreface\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAcknowledgements\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003ctd\u003eThe Science of Mind, Consciousness, and Literary Studies\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2\u003c\/td\u003e\n\u003ctd\u003eModels of the Self\u003c\/td\u003e\n\u003ctd\u003e46\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003ctd\u003eDeconstruction, Indian Literary Theory, and Consciousness\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4\u003c\/td\u003e\n\u003ctd\u003eIntersubjective Phenomenology and Performance\u003c\/td\u003e\n\u003ctd\u003e89\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003ctd\u003ePostmodernism and the Drama of Consciousness\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003ctd\u003eVonnegut's Slaughterhouse-five: Shell Shock or Hysteria\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003ctd\u003eDelillo's Slaughterhouse-Five: Shell Shock or Hysteria\u003c\/td\u003e\n\u003ctd\u003e126\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003ctd\u003eEthics, Free Will, and Consciousness: Reading Philip K. Dick and Stanislaw Lem\u003c\/td\u003e\n\u003ctd\u003e156\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eConclusion\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eNotes\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eBibliography\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIndex\u003c\/td\u003e\n\u003ctd\u003e193\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"William S. Haney","offers":[{"title":"Default Title","offer_id":41562130055306,"sku":"","price":315.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/CULTUREANDCONCIOUSNESS.jpg?v=1660386845"},{"product_id":"gilles-deleuzes-difference-and-repetition-a-critical-introduction-and-guide","title":"Gilles Deleuze's Difference and Repetition","description":"\u003cp style=\"text-align: left;\"\u003eThis is the first critical introduction to Difference and Repetition, Gilles Deleuze's most important work of philosophy and one of the most significant texts of contemporary philosophy. In offering a critical analysis of Deleuze's methods, principles and arguments, the book enables readers to engage with the revolutionary core of Deleuze's philosophy and take up favourable or critical positions with respect to its most innovative and controversial ideas. The book will also help to extend Deleuze's work to philosophers working in the analytic tradition. \u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003e About the Author(s)\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eJames William is a Senior Lecturer in Philosophy at the\u003cspan\u003e \u003c\/span\u003eUniversity\u003cspan\u003e \u003c\/span\u003eof\u003cspan\u003e \u003c\/span\u003eDundee. \u003cspan\u003e \u003c\/span\u003eHe is the author of\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eLyotard and the Political\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e(Routledge,2000) and\u003cspan\u003e \u003c\/span\u003e\u003cem\u003eLyotard: Towards a Postmodern Philosophy\u003c\/em\u003e\u003cspan\u003e \u003c\/span\u003e(Polity, 1998)\u003c\/p\u003e","brand":"James Williams","offers":[{"title":"Default Title","offer_id":41562131824778,"sku":"","price":450.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/12564_2048x2048_b1c6eecc-24d6-4176-9463-161a99c701cf.jpg?v=1659002501"},{"product_id":"god-and-science-divine-causation-and-the-laws-of-nature","title":"God and Science","description":"\u003ccenter\u003e\u003cb\u003eAbout the Book\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is widely believed that there is a fundamental conflict between science and religion, and that this can be reconciled only by either drastically editing religion to agree with science or drastically doing violence to science in order to bring it into line with religion. However, the essays presented here suggest a different approach. Science and religion can cross-fertilize one another and give rise to possible fruitful ideas that might not have been thought of from the standpoint of science or religion, taken separately.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eRICHARD L. THOMPSON received his Ph.D. in mathematics from Cornell University, where he specialized in probability theory and statistical mechanics. He has done research in quantum physics, mathematical biology, and remote sensing, and has extensively investigated ancient Indian cosmology and spirituality, developing multimedia expositions on these topics. He is the author of nine books on subjects ranging from consciousness to archaeology and ancient astronomy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat could be more fascinating and captivating to the student of religion and spirituality, of science, philosophy and logic, of cosmology and evolution, than the title of the book God and Science, Divine Causation and Laws of Nature by Dr. R.L. Thompson, an accomplished scientist, man of religion and already an acknowledged author of six books. It synoptically encodes the whole body of human knowledge collectively within and beyond its existing limits.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe captions and contents are sure to make him feel so, whether here or there anywhere. Rare are those who are at home in religion and science rarer are those who are equally at home in Western and Eastern religions, not to speak of sciences. But gifted are those who can have insight and can offer clues for unifying science and religion at the same time lay the path integral for the same. And precisely this is the need for today, and sine-qua-non for tomorrow. The present volume by the author fully attests this statement, because he is such a gifted scientist and the man of divinity. Under five chapters and twenty two topics, along with drawings, tables, diagrams, figures and pictures, the author conceptually and actually, envisages, covers and addresses the issues raised and as reflected in the essays and in the present book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhat makes it unique, is his remarkable depth and height in the field of computer science and Technology (AI, IT Robotics simulation, virtual reality), on one hand and his innate faculty of abstract visualization and of interpretation about the phenomena of religious experiences on the other. For him as a scientist they are of higher dimensional realities and through these latest techniques he provides us a sort of window and opens up such a realm beyond mundane, material universe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe title starts with God, then follows science also the word causation is preceded by the term divine, speak clearly of his attitude and position as regards the very ontological issues, of apriory and apostesiory dispute as regards matter and mind, brain and consciousness etc. here God and Science. Dr.Thompson is both the scientist and the man of divinity yet takes God (divinity) consciousness and mind apriory and all others as a posteriory, and takes divinity as an origin of causation, in relation to laws of Nature as opposed to scientific tradition. The remarkable outcome of the penetrating faculty of Dr. Thompson is interpretation of the term Vedic encompassing spatiotemporal dimensions, geographically and culturally including religion. For him this term is very special and carries with it special-temporal import in the sense of era ( about 1500 BC),and also the area, wherein was spread the ancient Vedic civilization. Dr.Thompson goes to the very root of the principle of the laws of Nature, that is concerned with science, religion, including philosophy and draws attention to fundamental issue, that really cause differences and distinctions in sciences and various iliseiplines. By using the term divine causation he provides a missing point and avoids non-deterministic element from science, and saves it from that of nothing (nihilism), inderterminism and uncertainty.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis concept of window as it connotes yogic concept of vision (yogaja pratyakya) Vedic concept of identity or equivalence of macrocosm (infinity) and microcosm (point), is analogous to part and whole. Macroscopic reality (paramatma) or higher realms of beyond physical planes would project themselves through individual self or sole (atman) as reflected images in the physical world. With this broad spectrum vision and comprehending wisdom, the author focuses his attention on God and Science, on their dual character, like that of ancient greek divinity Janus with two faces opposite to each other, symbolizing animosity and amicability harmony and disharmony, opposition and apposition as the poles apart.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToday we live in modern world, with modern thoughts and with modern ideas, yet we are facing this dilemma simply because, religion and sciences are the two major forces and issues we are tossed between, since the known history of mankind. Now this queer relationship has come to a state, whereby they have formed two extreme groups. At a still deeper level, there are internal fractions, conflicts and dissensions, with respect to space-time-clime (past and present, the east and the west). What are these elements, components, factors or issues, that exhibit such dichotomy, in religion, or even, in science, mutually or exclusively? By and large, science, being so progressive, also so rewarding that it has shaken the very profile of religion and as if trying to uproot its position and its tradition. The science thereby has come to stage of destroying living kingdom itself. Such being the grave and alarming a situation, there is dire need to correct, improve and change it. Directly or indirectly every one is concerned about this. Who would accept the challenge, take up the lead. Who is eligible and capable? That is the problem. The book aims at this. Dr. Thompson in this context refers to the third group, that does accept, the differences, distinctions, yet aim at reconciling them; the author categorically puts himself in this group. Actually accepting this and working in that direction he one day discovered that there could be a possibility of their cross fertilization, which is sure to yield positive results. It would not be out of place, to note that in ancient Indian matrimonial system, this polar relationship (selecting bridge and bride groom,) plays genetically a critical and important role, between the families to decide the marriages. For him the religion is the one as a whole, though practically there are many. East and West is the next consideration, then past and present, theistic and non-theistic, monistic and non-monistic are other issues with it. Each religion has its own notions of heaven and hell, mythology, miracles, mystic powers and visions of respective saints and seers, demigods and goddess, theories of creation, the texts and the traditions.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eGenuine myths, miracles, supranatural powers (siddhis) recorded in the scriptures or exhibited anywhere, seem to be incompatible with modern rational thinking, or-with the science and also seem to violate the laws of physics. Dr. R.L. Thompson however maintains that they do not do so. In fact he states that they belong to the realm of higher dimensional realities, and therefore are true. Lower Siddhis are said to be impediments in the real spiritual path and are detrimental to the supreme goal. The other type of issues like that of hypnosis, mental power, exhibiting action at distance, belonging to the level of paranormal psychology or even the near death experiences experimentally confirmed and observed in controlled environments, belong to non-physical plane and level, wherein higher laws than those of physics seem to operate.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e`Action at distance' issue with its legacy from Newtonian era is now within the perview of modern science, relates to the problem of body-mind, brain-mind, matter and consciousness, their interaction and their impact on human beings, show limits of low level laws of physics and open the gates for super-human experiences belonging to higher dimensions. Religious and yogic realization and similar extra-ordinary visions of great men, their influence on others are open for investigation and observation for the scientists. Gamut of science covers pre classical ( before-Aristotle and of Aristotle), classical (Newton, Maxwell) and modern science (QM and Relativities), life sciences (psychology), and above all Computer Science and technology, Artificial Intelligence, Information, Technology, Artificial Reality, simulation, automata (Robotics). He refers to the relevant experiments of the scientists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOn the side of religion he selects and confines to Judeochristan tradition from the West, from the East he takes up Gaudiya Vaishnavism of Mahaprabhu Chaitanya of Bengal. Both are theistic and accept God as a supreme being behind and above the creation, interacts with matter, creates laws of Nature, and therefore there is no conflict between religion and science (the laws of nature). This provides a common platform for their unification.\u003c\/p\u003e","brand":"Richard L. Thompson","offers":[{"title":"Default Title","offer_id":41562136510602,"sku":"","price":650.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/GODANDSCIENCE.jpg?v=1660387640"},{"product_id":"a-history-of-pre-buddhistic-indian-philosophy","title":"A History of Pre-Buddhistic Indian Philosophy","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe present work is designed to survey the evolution of philosophical thought in the Vedic and post-Vedic periods preceding the rise of Jainism and Buddhism. The author has traced the development of early Indian philosophy on divergent lines on the basis of the Rgveda, Atharvaveda, Aranyakas, the older Upanisads and the allied literature.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work is divided into four parts: each part is divided into several chapters. Part I deals with Vedic philosophy; Part II with post-Vedic philosophy; Part III with the philosophy of the transitional period before Mahavira and Buddha and Part IV with the philosophy of Mahavira.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe author has exploited the original Indian sources and in defiance of several scholiasts has proved that the process of early Indian thought evolution is neither unscientific nor unsystematic.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe work throws abundant light upon a very obscure and highly important period of Indian thought. It is also a very useful study for ascertaining the immediate background of Buddhistic philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present work is substantially my thesis \" Indian Philosophy-its Origin and Growth from the Vedas to the Buddha,\" submitted in 1917 to the University of London and approved in the same year for the D. Lit. degree. I can no longer regard it as the same Doctorate thesis, since it has been revised, altered and enlarged, though slightly, in the light of subsequent research. Consequently, the title of the original thesis has been done away with and replaced by the present title \" A History of Pre-Buddhistic Indian Philosophy.\" The Supplementary Discussions in Chapter XII, the Post-Script in Chapter XXI and the whole of the concluding chapter are later additions. Nonetheless, the original thesis remains almost intact in this work in that the changes made therein are immaterial, the general arrangement of its chapters and sections as well as its main conclusions having suffered no violent alteration.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt would no doubt have been of some advantage to me, a novice that I am, to get the thesis printed and published in its approved form with the stamp of the University of London upon it. I could not really have made up my mind to publish the thesis in its present form, with certain additions and alterations specified above, but for the precious suggestions from Professor T. W. Rhys Davids and the kind encouragement of the Hon’ble Justice Sir Asutosh Mookerjee, the President of the Council of Post-Graduate Teaching in Arts and the present Vice-Chancellor of the Calcutta; University. I have nevertheless the satisfaction of seeing the work now published with the stamp of my former Alma Mater, the University of Calcutta, and it has been to me not a little matter of pride that I found myself on my return from England in the midst of a band of arduous and talented researcher's in the vast field of ancient Indian literature, history and culture, brought together from different parts of the world to advance the cause of learning under the guidance of so eminent a leader, scholar and educationist as Sir Asutosh. Nothing indeed could give me greater satisfaction than the relief I had felt on being back in the midst of my community which has not regarded me as an outcast, as well as my University whirls have not failed to afford me facilities for work; for, however rebellious in spirit one may be in matters of one's social and religious views, and however insignificant may be one's attainments abroad, nothing can be more painful and disappointing, I think, to a man than to find himself a stranger at home. What this strangeness of situation means to an Indian returning home from a foreign sojourn and to an Indian student of ancient Indian literature, history and culture returning to the institutions of his country can better be imagined than told. Just fancy what chagrin a sensible man is apt to feel when after a long absence he returns home only to find that his parents, brothers, sisters and others whom he regards as very dear and near to him, are all reluctant, because of the fear of society, to receive him back freely in their midst, or how depressing is the atmosphere to a student who finds, in spite of his earnestness, that in the educational institutions of his country, the subjects generally neglected and undervalued are precisely those which are productive and really matter most. Happily, the times are being changed.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile I leave the book to be judged for what it is worth, I must say that it is not a dissertation on the history of Buddhism or of Buddhist philosophy, the subject is reserved for a separate work. The investigation in it has been closed at a point where the philosophical thoughts and scientific speculations of ancient India reached a stage of development, advanced enough to provide for a necessary antecedent condition of the rise of a powerful movement of thought, wholly Indian in origin and character, seeking to evolve a system of religious philosophy with the theory of causal genesis as its mainstay or fundamental and central idea. But the genetic connection of this work with Buddhism is twofold: (1) that it embodies the results of an investigation which was at first undertaken, at the instance of the late Rev. Gunalankara Mahathera of Chittagong, to ascertain the immediate historical background of Buddhist thought; and (2) that the original data for the conception of a chronology of early Indian philosophy were derived from the Buddhist canon. It was mainly by the light of the evidence of the Tripitaka that I came to perceive three great synthetic divisions in the development of earlier thought. It was again a close comparative study of the first volume of the Digha Nikaya, published by the Pali Text Society, and the six Upanisads, edited and translated by Pandit Sitanath Tattva-bhusan, that first suggested to me the prospect of a very fruitful study of Buddhism, keeping it in constant relation to the earlier and contemporary Indian thoughts in the midst of which it arose and without reference to which its true historical significance and value could not be properly comprehended, even if there were a hundred Buddhist commentators and exegetists like Buddhaghosa to write powerful expositions thereon. Further, I chanced upon a number of parallel passages in the Buddhist Pitakas, the Jaina Angas and the Mahabharata, having to bear upon many daring philosophical ideas now found embodied in the older Upnisads, the Aranyakas and a few selected later hymns of the Big and Atharvavedasamhita.\u003c\/p\u003e","brand":"Benimadhab Barua","offers":[{"title":"Default Title","offer_id":41562166001802,"sku":"","price":1295.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/HISTORYOFPREBUDDHISTICINDIANPHILOSOPHY.jpg?v=1660382786"},{"product_id":"an-investigation-into-the-nature-of-consciousness-and-form-mechanistic-and-non-mechanistic-science","title":"An Investigation Into the Nature of Consciousness and Form","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eA genuine system of spiritual knowledge should have all the characteristics of a scientific theory. It should provide a logically consistent description of reality, and it should entail procedures which can be used to verify important features of this description. The system should be in agreement with existing mechanistic theories insofar as they are valid, but it may be expected to clash with many elements of the modern scientific worldview that rest on unsound speculation and extrapolation. Most importantly, the system should contain practical methods of obtaining absolute information about the ultimate meaning and purpose of life. In this book, the author tries to make a positive contribution by describing such a system of spiritual knowledge. This means that he introduces a specific system of theory and practice that has been expressed in a particular language and handed down in a particular cultural tradition. Since a practical science must exist in concrete form, it is not possible for me to avoid these details. Nonetheless, his concern is with general principles that are universally applicable. His purpose is to demonstrate the possibility of a scientific system of spiritual knowledge by describing an actual example of such a system. The author does not want to pass judgment on other systems or become embroiled in any kind of sectarian controversy.\u003cbr\u003e\u003c\/p\u003e\n\u003ccenter\u003e\u003cstrong\u003eIntroduction\u003c\/strong\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cstrong\u003e\u003c\/strong\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eIn an article on the theory of evolution, the biological John Maynard Smith declared, \"The individual is simply a device constructed by the genes to ensure the production of more genes like themselves.\" This statement conveys in a nutshell what modern science has to say about the meaning of human life. It tells us that the individual person is nothing more than a machine composed of material elements. This machine has come into beings only because it and the other machines in its ancestral line happened to be effective at self-duplication in their particular environmental circumstances. All of this machine's attributes – including its thoughts and feelings, its abilities, and its hopes and desires - are meaningful only insofar as they contribute to the propagation of the machine's genetic blueprint. And this is meaningless in any ultimate sense, for the genes themselves are nothing but inanimate molecules.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSmith's statement is by no means exaggerated or atypical. It is a straightforward expression of the conclusions of conventional evolutionary theory. Moreover, if we generalize this statement by allowing it to refer not just to genes as we know them but to any possible system of physical self-reproduction, then the statement follows as an unavoidable corollary of the mechanistic worldview of modern science.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe term \"mechanistic\" refers to the theoretical system of modern physics, which is based on measurement and calculation. Loosely speaking, the fundamental premise of physics is that all phenomena are produced by an underlying stuff called matter. Physicists have developed a number of different theoretical descriptions of matter, and they have still to agree on a final theory. Yet all of their theories share the following two features:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(1) Matter can be represented by numbers that correspond directly or indirectly to experimentally measurable properties.\u003cbr\u003e(2) The behaviour of matter can be described by mathematical expressions called the \"laws of nature\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe worldview of modern physics is essentially mathematical, and to a person steeped in this way of seeing things, the mathematical abstraction of physical theories (such as orbitals, waves, and particles) seems more real than the tangible phenomena they are used to describe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eToday, research in nearly every scientific field revolves around the mechanistic premise that all phenomena are due to matter acting in accord with the laws of nature. In biology, this premise implies that living organisms are combinations of material elements and that they must have arisen from earlier states of matter by purely physical processes. Since the goal of mechanistic theorization in sto explains as much as possible by the natural laws, scientists hypothesize that life developed from matter that existed originally in a disorganized, nonliving form. This hypothesis has been systematically elaborated, first in the Darwinian theory of evolution, and then in the theory of molecular evolution. The first of these theories deals with the origin of higher species from single-celled organisms, and the second tries to account for the origin of the first living cells from simple chemical compounds in a \"primordial soup\".\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn psychology, the mechanistic premise implies that the mind is merely a name for a certain pattern of electrochemical interaction in the brain. This means that psychological terms such as \"purpose\" or \"meaning\" correspond to nothing more than patterns of behaviour that arose as evolutionary adaptations. The mechanistic premise implies that it is pointless to seek an absolute sense for such terms or to apply them on a universal scale, for the universe as a whole consists of nothing but an inexorable flux of physical actions and reactions. Persons are thus reduced to mere subpatterns of an inherently meaningless universal pattern.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough many scientists assert that the mechanistic approach of modern science is correct, many also admit that it leaves them with a feeling of dissatisfaction. Thus the physicist Steven Weinberg winds up his account of the big bang theory by describing human beings as the \"more-or-less farcical outcome of a chain of accidents reaching back to the first three minutes,\" and he concludes that only the quest for knowledge by physicists like himself \"lifts human life above the level of farce, and gives it some of the grace of tragedy.\" The bitterness and disappointment in this conclusion can also be seen in Bertrand Russell's declaration that because the mechanistic worldview has become so solidly established, \"only on the firm foundation of unyielding despair can the soul's habitation henceforth be safely built.\"\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe mechanistic world vision tends to create in sensitive individuals a sense of existential despair. It denies the very existence of an absolute dimension of higher purpose that seems essential for the satisfaction of the inner self. Of course, some people may argue that if we have no purpose in an absolute sense, we can create our own purpose. Yet this answer, too, is not satisfying, for it we contemplate such manufacturers' \"purpose\" from the mechanistic viewpoint, we see it dissolve into nothing but a meaningless juxtaposition of physiochemical events.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe mechanistic worldview also exerts a powerful influence on human social relationships. The peaceful conduct of day-to-day affairs depends on people's adherence to certain laws and standards of behaviour. These depend on systems of moral and ethical values that ultimately cannot be imposed by force but must be accepted by inner conviction. Yet mechanistic theories can provide no compelling justification for any system of social values, and they exclude any attempted justification that draws on nonmechanistic concepts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA list of higher human qualities might include such items as charity, self-control, nonviolence, truthfulness, freedom from anger, compassion, freedom from greed, modesty, cleanliness, and forgiveness. Such qualities are certainly conducive to the well-being of human society, but on what basis can people be induced to value them? Some evolutionists have tried to use the principle of natural selection, or \"survival of the fittest,\" to explain higher modes of behaviour as convoluted Machiavellian tactics designed (in an unconscious, mechanistic sense) to further the Goa of widely disseminating one's genes. Thus far, these arguments have been vague and unconvincing. Yet even if a convincing case could be made, it seems this kind of reasoning would not induce people to cultivate higher qualities and moral principles. Indeed, by creating a sense of cynicism, it might likely have the opposite effect.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eActually, mechanistic principles cannot support any line of reasoning about how people should behave. The mechanistic philosophy implies that you will simply do whatever your bodily chemistry drives you to do. This philosophy denies the very idea of the self as a responsible agent with free will, and thus it also renders meaningless the idea of moral choice.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the past, people derived their values and their sense of meaning and purpose in life from traditional, nonmechanistic religious systems. Today this is still going on, but many people have become convinced that religion is inferior to science. Mechanistic science has become widely accepted as the only source of genuine knowledge about the world, and as the domain of science has been extended, the authority of traditional religions has been steadily eroded. Yet religion remains the only source of values and conceptions of a higher purpose. As a result, many people find themselves in a painful situation: It seems that they can acquire rational knowledge only at the price of being cast adrift on a trackless sea of fundamental meaninglessness.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMechanistic science provides a dynamic method of acquiring more and more verifiable knowledge about the world, and it has been impressive because of its prodigious power to explain and manipulate material phenomena. In contrast, religion seems to depend on the blind acceptance of rigid, unverifiable doctrines, many of which have been discredited by modern scientific theories. The world views of traditional religions are fundamentally incompatible with the world view of modern science, and as the latter vision has gained widespread acceptance, traditional religious conceptions have come to seem more and more antiquated and unrealistic. For these reasons, the credibility of traditional religions has steadily declined, and this decline has been accelerated by the corruption, inequity, and insincerity that have been prominent in many religious establishments. It has also been aided by the tendency toward compromise, unbridled speculation, and downright concoction, which has produced a bewildering welter of conflicting religious sects and philosophies.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith the eclipse of religion and its replacement by the mechanistic philosophy of modern science, human society has been precipitated into a moral and spiritual crisis. If the mechanistic worldview is indeed valid, then it is hard to see how a satisfactory solution to this crisis can be achieved. In that case, all we can do is try to live with the conscious awareness that life has no intrinsic purpose – or else plunge willfully into delusion and try to live in a divided house of faith and reason.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eYet there is evidence that the mechanistic worldview does not represent the whole truth. In this book, I show on the basis of logic and ordinary evidence that the prevailing theories of physics and biology have serious defects which can be traced to shortcomings in their underlying mechanistic framework. This negative conclusion suggests that the spiritual crisis of modern society might be relieved if we could find a truly scientific system of spiritual knowledge that extends and partly supersedes the current theories of sciences. I try to make a positive contribution by introducing such a nonmechanistic alternative to the mechanistic worldview. This system of knowledge must satisfy the following four criteria:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFirst, since mechanistic theories have nothing to say about purpose and personal values, this system must be nonmechanistic. A scientific theory can be briefly defined as a logically consistent system of statements that can often be verified by objective observations, and that do not conflict with observation. All of the important theories of modern science can be translated, at least in principle, entirely into mechanistic terms. In other words, they can be expressed in the form of statements about measurements and calculations. Yet there is no reason to suppose that a valid scientific theory has to be mechanistic. Nonmechanistic scientific theories are possible, and to establish a sound foundation for spiritual knowledge we must seek such a theory.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second criterion is that our system must attribute some dimension of absolute reality to personality. Unless there is some sense in which personality is built into the nature of things, it is not possible to formulate a satisfactory definition of ultimate purpose. Also, in the absence of some conception of the individual as an actual being endowed with free will, there is no meaning to moral and ethical values.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this connection, I should note that there are some nonmechanistic philosophies – including Buddhism and the monistic philosophies of India and China – which hold that personality is essentially unreal. Recently there have been some attempts to reconcile these philosophies with the mechanistic theories of modern physics. However, these efforts do not achieve the goal that I have in mind. The problem is that in their treatment of personality, these philosophies are indeed in harmony with the mechanistic worldview. They also accept personal existence to be meaningless, and their aim is to relieve the anxieties of personal life by bringing the individual to the realization that he fundamentally does not exist.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe third criterion is that the new system must disagree with the existing theories of modern science to some extent. Some people entertain the hope of finding a system of spiritual knowledge that harmonizes with the existing scientific theories. I propose that this hope is unrealistic. The first two criteria are necessary for an adequate spiritual science, and they cannot be reconciled with a universal mechanistic system. Yet this does not mean that the search for a scientifically valid spiritual system is futile. If we closely examine modern science, we can see that in its pretensions to universality it has deviated seriously from its observational foundations and has fallen into error.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, I will discuss two major areas in which my adequate system of spiritual knowledge must clash with the theories of modern science. Both turn out to be areas in which scientists have made unjustifiable extrapolations of physical theories in an effort to create a universal world picture. Both are also areas in which a careful examination of theory and observational evidence shows that the existing scientific picture is seriously deficient.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBiology is the first of these areas of unjustifiable extrapolation. Modern biology is founded on the premise that life can be understood completely in terms of chemistry and physics. No one would deny that many features of living organisms can be adequately explained by physiochemical models, and it is reasonable to anticipate that our physiochemical understanding of biological processes will be greatly extended in the future. Yet no one thus far has even come close to giving a complete physiochemical analysis of any living organism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn modern biology, the view that life cannot be fully described by physical theory is called vitalism. The attitude of many biologists towards vitalism is illustrated by the remark, written in a standard biology textbook, that \"those today who may still be prompted to fill gaps in scientific knowledge with vitalism must be prepared to have red faces tomorrow\". It is true that many vitalistic theories of the past have been faulty, and have been dis-proven by later scientific findings. Nevertheless, such negative evidence does not prove that life can be fully explained without recourse to nonphysical principles, and the blustering tone often used by scientists who make such assertions betrays the weakness of their position. In this book, I will argue that life cannot, in fact, be understood without the introduction of principles that are not merely nonphysical as we presently understand this term, but are strictly nonmechanistic.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe field of evolutionary theory is the second area of unjustifiable extrapolation that I will consider. During the Darwin centennial celebration, Sir Julian Huxley declared, \"The evolution of life is no longer a theory; it is a fact and the basis of all our thinking.\" It is certainly true that a theory of evolution is an essential ingredient in any universal mechanistic system. Yet here again, the aggressive tone with which Huxley and others affirm the present theory of evolution betrays an underlying lack of convincing proof. In this book, I will argue that the theory of evolution is not actually supported by the factual evidence of biology and natural history, and I will also show that there are fundamental theoretical impediments confronting any attempt to construct a mechanistic account of the origin of life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe work of criticizing existing scientific theories is essentially negative, and its purpose is to clear the way for a positive alternative to the mechanistic worldview. But how can we arrive at such an alternative? This question brings us to the fourth criterion for a scientific system of spiritual knowledge. If such a system is indeed to provide ultimate standards of personal meaning, then it must make reference to information that is related to persons and that is built into the very nature of things. In other words, the system must have recourse to some universal source of personal direction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf such a source exists and is accessible to human beings, it stands to reason that other people may have known about it in the past. Indeed, it makes little sense to suppose that a genuine source of absolute personal guidance would remain unknown to human beings throughout history, only to be revealed at the present time. This consideration greatly simplifies the task of finding a genuine spiritual science. Instead of having to invent such science from scratch, we should search for it among the many philosophical and religious systems of the past and present. Our problem becomes one of recognition rather than one of creation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eA genuine system of spiritual knowledge should have all the characteristics of a scientific theory. It should provide a logically consistent description of reality, and it should entail procedures which can be used to verify important features of this description. The system should be in agreement with existing mechanistic theories insofar as they are valid, but it may be expected to clash with many elements of the modern scientific worldview that rest on unsound speculation and extrapolation. Most importantly, the system should contain practical methods of obtaining absolute information about the ultimate meaning and purpose of life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn this book, I will try to make a positive contribution by describing such a system of spiritual knowledge. This means that I shall introduce a specific system of theory and practice that has been expressed in a particular language and handed down in a particular cultural tradition. Since a practical science must exist in concrete form, it is not possible for me to avoid these details. Nonetheless, my concern is with general principles that are universally applicable. My purpose is to demonstrate the possibility of a scientific system of spiritual knowledge by describing an actual example of such a system. I do not want to pass judgement on other systems or become embroiled in any kind of sectarian controversy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI shall describe the system of\u003cspan\u003e bhakti\u003c\/span\u003e-yoga that is expounded in the Bhagavad-Gita the Bhagavata Purana, and other\u003cspan\u003e Sanskrit \u003c\/span\u003eliterature of India. Bhakti-yoga is the technical name for the philosophy and practical methodology of a living religious tradition called Vaisnavism. The system of bhakti-yoga has been taught by many prominent Indian spiritual teachers, or acaryas, including Ramanuja (A.D. 1017-1137), Madhva (A.D. 1239-1319), and Caitanya Mahaprabhu (A.D. 1486-1534). I have personally learned about bhakti-yoga from His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, and my presentation of this system is based on his teachings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe first eight chapters of this book are devoted to a critique of modern scientific theories and the parallel introduction of basic elements of the theoretical system of bhakti-yoga. In the ninth chapter, I show how these elements provide the theoretical framework for a practical process of obtaining absolute personal knowledge. The analysis of current mechanistic theories is intended to reveal some of their deficiencies and to show the need for some kind of nonmechanistic alternative. This analysis does not prove that the system of bhakti-yoga is the only possible alternative, but it does show that this system is a reasonable candidate. The validity of bhakti-yoga can be demonstrated conclusively only by means of the practical observational process of bhakti-yoga itself, and this is discussed in the ninth chapter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy discussion of modern scientific theories rests entirely on logic, the evidence of ordinary experience, and evidence reported in technical journals and other conventional sources of scientific information. Under the heading of ordinary experience, I include the evidence provided by our normal awareness of subjective consciousness. As I will argue in detail later on, except for our direct experience of consciousness, all of those forms of evidence can be translated into mathematical language, and thus they are all mechanistic. Conscious awareness, however, defies representation in mathematical terms, and thus it is a truly nonmechanistic feature of our normal experience.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is not possible to base a nonmechanistic theory entirely on mechanistic evidence-that is, on patterns of correlation in numerical data. So if nonmechanistic entities and properties are to play more than a vague speculative role in a theory, some means must be available for directly observing them. It is significant, then, that our consciousness, or our inner power of observation, is of a nonmechanistic character, even though we normally use it to make observations that can be represented in numerical form.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe nonmechanistic system of bhakti-yoga is, in fact, based on the principle that the scope of our conscious awareness can be greatly extended. According to the philosophy of the Bhagavad-Gita conscious personality is the irreducible basis of reality. There are two principal types of conscious beings; the one universal Supreme Person, or purusottama, and the innumerable localized conscious selves, or jivatmas. Just as electrons interact with an electric field according to certain natural laws, so the jivatmas interact in a natural way with the purusottama, the all-pervading conscious being. Bhakti-yoga is concerned primarily with the practical study of this interaction through direct conscious realization, and thus bhakti-yoga can be thought of as a kind of physics of higher consciousness.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eRichard L. Thompson was born in Binghamton, New York, in 1947. In 1974 He received his PhD in mathematics from Cornell University, where he specialized in probability theory and statistical mechanics. Dr. Thompson has done research in quantum physics and mathematical biology at the State University of New York at Binghamton, Cambridge University in the United Kingdom, and the La Jolla Institute in San Diego.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003ctable cellspacing=\"10\" border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"15%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"88%\"\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cb\u003e\u003c\/b\u003e\u003ccenter\u003e\u003cb\u003ePART I.  CONSCIOUSNESS\u003c\/b\u003e\u003c\/center\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 1.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eSearching Past the Mechanics of Perception\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 2.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThinking Machines and Psychophysical Parallelism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2.1. How a Computer Works\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2.2 . Artificial Intelligence and Hierarchies of Function\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2.3. Subjective Consciousness in Machines and Humans\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2.4. Several Nonmechanistic Theories\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e2.5. The Conscious Self as a Complete Sentient Personality\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 3.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDialogue on Consciousness and the Quantum\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.1. A Quantum Mechanical Problem\u003c\/td\u003e\n\u003ctd\u003e52\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.2 . \"What Quantum Mechanics is Really Saying\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.3. \"Threading the Labyrinth of Quantum Epistemology\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e3.4. A Discussion of Contrasting World Views\u003c\/td\u003e\n\u003ctd\u003e72\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 4.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eKarl Popper on the Mind-Body Problem A Review\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cb\u003e\u003c\/b\u003e\u003ccenter\u003e\u003cb\u003ePART II.  FORM\u003c\/b\u003e\u003c\/center\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 5.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eInformation Theory and the Self-organization of Matter\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e97\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5.1. *The Theme of Simplicity in the Theories of Physics\u003c\/td\u003e\n\u003ctd\u003e99\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5.2 . *The Great Complexity of Biological Form\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5.3. *Information-theoretic Limitations of the Evolution of Complex Form\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e5.4. Complex Form and The Frustration of Empiricism\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 6.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChance and the Unity of Nature\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.1. Statistical Laws and Their Role in Modern Physics\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.2 . The Illusion of Absolute Chance\u003c\/td\u003e\n\u003ctd\u003e150\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.3. Chance and Evolution\u003c\/td\u003e\n\u003ctd\u003e153\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e6.4. The Paradox of Unity and Diversity\u003c\/td\u003e\n\u003ctd\u003e159\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 7.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eOn Inspiration\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e169\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e7.1. The Mechanistic Explanation\u003c\/td\u003e\n\u003ctd\u003e172\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e7.2 . Some Striking Examples\u003c\/td\u003e\n\u003ctd\u003e174\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e7.3. The Interaction between Consciousness and Matter\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 8.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Doctrine of Evolution\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e183\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.1. Evolution: An Invisible Process\u003c\/td\u003e\n\u003ctd\u003e184\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.2 . The Fossil Record and the Origin of Higher Plants\u003c\/td\u003e\n\u003ctd\u003e186\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.3. The Enigma of Organic Structure\u003c\/td\u003e\n\u003ctd\u003e192\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.4. The Resurrection of the Hopeful Monster\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e8.5. Evolution and Negative Theology\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cb\u003e\u003c\/b\u003e\u003ccenter\u003e\u003cb\u003ePART III.  CONCLUSION\u003c\/b\u003e\u003c\/center\u003e\n\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003cb\u003eChapter 9.\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eThe Epistemology of Transcendental Consciousness\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9.1. The Process of Bhakti-yoga\u003c\/td\u003e\n\u003ctd\u003e214\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9.2 . Faith, Subjectivity, and Verifiability\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9.3. The Brain, the Mind, and the Conscious Self\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9.4. The Positive and Negative Injunctions of Bhakti\u003c\/td\u003e\n\u003ctd\u003e220\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9.5. The Process of Sravanam\u003c\/td\u003e\n\u003ctd\u003e222\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e9.6. The Process of Kirtanam\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix 1.\u003c\/td\u003e\n\u003ctd\u003e* A Discussion of Information Theory\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003eAppendix 2.\u003c\/td\u003e\n\u003ctd\u003e* Information Content of the Laws of Chemistry\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eBibliography\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e239\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003ci\u003eIndex\u003c\/i\u003e\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003cp\u003e\u003cbr\u003e\u003c\/p\u003e","brand":"Richard L. Thompson","offers":[{"title":"Default Title","offer_id":41562384498826,"sku":"","price":445.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/an_investigation_into_the_nature_of_consciousness_idk210.jpg?v=1684322693"},{"product_id":"j-krishnamurti-great-liberator-of-failed-messiah","title":"J. Krishnamurti","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThis book makes an appraisal of various assessments of and changes against Jiddu Krishnamurti who was selected to be a Messiah and a World Teacher by the Theosophical Society, Did he come up to the expectations of the Theosophical Society? How original a thinker was he? How great was his impact? How accessible are his teachings? Luis S. R. Vas tries to find answers to these and many other related questions in this book.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eLuis S.R. Vas has had a decade-long career in journalism, publishing and corporate communications. He has written hundreds of articles on various subjects, including self-development and management and is the author of several books, including Skill for Excellence, Discovering the Power of your inner self and Meditation.\u003c\/p\u003e","brand":"Luis S. R. Vas","offers":[{"title":"Default Title","offer_id":41562393641098,"sku":"","price":395.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/JKRISHNAMURTIGREATLIBERATORORFAILEDMESSIAH.jpg?v=1660388021"},{"product_id":"man-existentialism-of-jean-paul-sartre","title":"Man","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe book is about the philosophy of Jean-Paul Sartre, who is the author of the famous existential dictum that \"Existence precedes Essence\". He explains a man ontologically as enclosed subjectivity, who finds himself alone in the world as he is not able to understand other subjectivities and is surrounded by objects. With an open and blank future, he realizes his absolute freedom and tries to explore his possibilities in relation to an outer alien world. With limitations of capabilities, man goes on to become the centre of this universe and the strongest individual. This man aspires to become God. In this way, every man aspires to become a god in the form of completeness. In the world of subjectivities where the earth becomes full of gods; in the material realization of possibilities, man's aspirations face scarcity, terror and objectification of subjectivity. Sartre is an atheist philosopher in the sense that man alone decides about his life as God never turns up on the scene, thus the philosopher says that Man is condemned to be free.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\"Once the liberty has exploded in the soul of a man, the Gods can do nothing against that man. It is a matter for men to handle amongst themselves, and it is up to other men - and to them alone - to let him flee or to destroy him.\" -Jean-Paul Sartre\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eDr. Chandra Rekha\u003c\/b\u003e, Ph, D. has taught as a research scholar in Kurukshetra University, Kurukshetra, Haryana and P.G. Govt. College, Sector 46, Chandigarh, Haryana.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003ePhilosophy in general and existentialism in. particular, is not just an academic study but also a mode of thought and action. Existentialism is an attitude and outlook that emphasizes human existence that is, the distinctive qualities of individual persons rather than men in abstract or nature and the world in general. Any person who leads his life with a subjective approach to every matter of life and believes in the freedom and capacity of man to choose, decide and influence his own as well as the life of others by his decision is an existentialist. Faith in oneself is the main feature of an existentialist.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExistentialism is in favour of individual subjectivity, introspection and feeling. As it elaborates on the freedom of man to set the course of his life with his choice and responsibility, it brings down the importance of determinism and encourages action in human life.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe rise of Existentialism is attributed to the destruction and human desolation attending the two world wars and the anxieties that stem from the continuing unrest in both world and domestic social failures but it is also an expression of the psychological and moral tensions that hold the individual in their grip in any age in any society.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAt the opposite end from logical positivism with its emphasis on sensory empiricism, objectivity, logic and science; existentialism has been a reaction in favour of individualism, subjectivity, introspection and feeling. It is a philosophy not of things but of human situations. Idealism is an objection to the liberal doctrines of optimism and progress. As a champion of the concrete against the abstract, of life as opposed to logic, of the non-intellectual and irrational in contrast to intellectualism and of freedom as against mechanism and determinism. The roots of existentialism are very deep, taking us back to the days of Socrates, St. Paul, St. Augustine and Pascal. But in modern times it is grounded in the psychology of Kierkegaard, the philosophy of Nietzsche and the method and ontology of the phenomenologist Husserl. There is no single existentialist position. The philosophy varies with its proponents, but there is a common fund of doctrine that identifies them, nevertheless and indicates quite clearly their relation to the classical philosophic tradition. Their major and differentiating, thesis is the metaphysical pronouncement that \"existence is prior to essence\"; while in the established tradition \"essence is prior to existence\". It means for existentialism:, that human nature is determined by the course of life, rather than life by human nature.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn its theistic form, existentialism has been an important factor in the Neo-orthodox awakening that has marked theology since the First World War. Its emphasis on the negative qualities of man, on human estrangement and the tragedy of human existence, have supported the dogma of ‘original sin’ and the entire structure of eschatological, theology, secular or more often called, atheistic. Existentialism has been popularized especially since the Second World War by numerous expressions in fiction, drama and poetry, particularly by its French partisans under the leadership of Jean-Paul Sartre. In its technical formulations, recent existentialism is largely a German product, its foremost representatives being Paul Tillich, Karl Jaspers and Martin Heidegger. Existentialism is not a school of thought but a branch of philosophy. In different times when different tried to free themselves from established dogmas, rituals, and rules and tried to assert the freedom of man to accept or reject anything, existentialism was born, It does not have set rules, as it is a way to look at something according to individual approach.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003ccenter\u003e\n\u003cp style=\"text-align: left;\"\u003eFor time immemorial man has been a mystery to the man. Many great minds have tried to find out the answers to all the questions pertaining to this mystery. Men tried it on the bases of scientific discoveries, natural phenomena or on the bases of their creative minds in the shape of religions, but everywhere we find that the key to the talisman does not lie in the outer world but in the ‘inner depths of men. The Discovery of this depth leads to one discipline known as philosophy. It is a philosophy which rules every big or small effort as it evaluates every effort in the end and brings forth the results. Philosophy holds everything from the top. In short, we can say that philosophy is the beginning and the end of every kind of study and knowledge. Every person finds himself alone on this earth, despite all the relations, friends, surroundings and crowds of the world. There is no door to enter inside the mind of another person. This enclosed world of man is called the subjectivity of a man.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eExistentialism is such a philosophical discipline which sorts out the mystery of man on the bases of this subjectivity and on the bases of all the concepts which come out of it. It has been blamed on the existentialists that their writings bear the mark of personal experience but this fact has been misunderstood. The right point of view would be that they find their results from within, from a man, and they have universal application because even after a long duration of time, every person feels in these philosophers’ work glimpses from their own secret subjectivity. This penetrating power of these philosophers’ intelligence makes existentialism a widely read philosophy. The choice of Jean-Paul Sartre for this book is influenced by the fact that his philosophy does not deal with a limited number of readers for typical philosophical topics but everyman will be benefitted as his philosophy presents a lifestyle, strength of mind and open horizon of unlimited possibilities. Jean-Paul Sartre is a proponent of modern existentialism who explained his theory on atheistic bases. But it was not just a point of view; we meet in his works a great logical mind, a widely read person and extraordinary intelligence. In short, we can say we find in him a great writer of the twentieth century.\u003c\/p\u003e\n\u003cbr\u003e\n\u003c\/center\u003e\u003c\/center\u003e","brand":"Chandra Rekha","offers":[{"title":"Default Title","offer_id":41562427621514,"sku":"","price":600.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/MANEXISTENTIAMOFJEANPAULSARTRE.jpg?v=1660388262"},{"product_id":"the-philosophy-of-lokayata-a-review-and-reconstruction","title":"The Philosophy of Lokayata","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe Carvaka\/Lokayata darsana is found to have a notable place in the classical Indian philosophical tradition. Its reference is found in the earliest sources like the Vedas\/Upanisads, the Buddhist suttas, the Jaina treatises, the Ramayana and the Mahabharata, inclusive of some puranic and sastric works. It goes without saying that, by and large, such references mostly present a very negative and damaging account of the Carvaka point of view. From such sources, certain aphorisms (sutras)are cited as the composition of the founder of the Carvaka darsana, Brhaspati.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eThe name is not found to refer to one single person. There are two different individuals, having two distinct views, referred to in the Vedic source. The Vedic hymn (X.71-72) refers to Brhaspati Angirasa and Brhaspati Laukya. The former is said to be the priest (purohita) of devas (including Indra) and the latter may possibly be pointing to another person who is represented as an instructor to the demons. This point is confirmed when in the later Maitrayana Upanisad it is held that Brhaspati is none other than Sukracarya, the priest and instructor of demons (asuras). It is quite likely that in order to downgrade the contribution of the Carvaka point of view, there was an attempt in some of the Upanisadic sources to vilify Brhaspati as the instructor of demons, instead of gods.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eIt is needless to point out that the philosophy of Carvaka has been dealt with as a cursory treatment in traditional Indian philosophical literature. Even in modern writings, there is (barring a few exceptions) not much philosophical probing to bring to focus the logical foundation of the Carvaka point of view. The paucity of original source material is, of course, an impediment to such investigation. But, nevertheless, attempts have been made by a few researchers to present a viable account of the Carvaka stand, scanning out the unsound filthy\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eobservations, especially made by the opponents. From the available source materials, it is found that the Carvakas have some points to offer with regard to the major issues like knowledge, belief, dogma, the concept of God, soul and morality in the socio-human empirical framework. The author has made an effort to analyze the issues in light of the Carvakian standpoint. To him, it appears that the reading of materialism in respect of the philosophy of Carvaka definitely needs reconsideration. In the present work, he has placed his reasons against the materialistic rendering of the Carvaka stand.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eAbout the Author(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eDr Bijayananda Kar (b.1940) is the former Professor of the P.G. Deptt. of special assistance in Philosophy (now Centre of Advanced Study), Utkal University, Bhubaneswar. He has also been the General President of the All Odisha Philosophy Association (2000) and also General President of the Indian Philosophical Congress (2007). He has been awarded a number of fellowships and has lectured in many countries across Asia, Europe, North America and Australia. He has so far published 16 books and around 200 papers, etc. in different Journals and those are reviewed and referred to both in India and abroad.\u003c\/p\u003e","brand":"Bijayananda Kar","offers":[{"title":"Paperback","offer_id":41562432045194,"sku":"","price":325.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41562432077962,"sku":"","price":525.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nat575.webp?v=1684323770"},{"product_id":"reading-the-new-nietzsche","title":"Reading the New Nietzsche","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eIn this long-awaited volume, David B. Allison argues for a \"generous\" approach to Nietzsche's writings and provides comprehensive analyses of Nietzsche's The Birth of Tragedy, The Gay Science, Thus Spoke Zarathustra, and On the Genealogy of Morals. Unique among other books on Nietzsche, Allison's text includes individual chapters devoted to Nietzsche's principal works. Historically oriented and continentally informed, Allison's readings draw on French and German thinkers such as Heidegger, Bataille, Derrida, Birault, and Deleuze, while explicitly resisting the use of jargon that frequently characterizes those approaches. Reading the New Nietzsche is an outstanding resource for those reading Nietzsche for the first time as well as for those who wish to know him better.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eContents\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003ePreface, Introduction, 1. The birth of tragedy, 2. The gay science, 3. Thus spoke Zarathustra, 4. On the genealogy of morals, Notes, index.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eDAVID B. ALLISON is a professor of philosophy at the State University of New York at Stony Brook. He is the editor of the ground-breaking anthology The New Nietzsche.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003ePerhaps more than any other philosopher who readily comes to mind, Nietzsche writes exclusively for you. Not at you, but for you. For you, the reader. Only you. At least this is the feeling one often has when reading him. Like a friend, he seems to share your every concern and your aversions and suspicions as well. Like a true friend, he rarely tells you what you ought to do that would be too presumptuous, immodest, or authoritarian. And friends don't moralize, either. They share secrets and encourage you to enjoy, travel, try something new, to get out of your skin for a while. As for the \"others,\" he can be paralyzingly critical, lacerating in his acerbic wit and humour. But he won't betray you, of that you can be certain. You have earned his trust. You have both been there, on the oblique and pretty far down at times, really, but now you can laugh at the pettiness, the stupid mistakes, at all you had to go through to be where you are. No great revelations, no absolute knowledge, no timeless, leaden certainties-but things do look a bit different now, and one gets a better perspective on things, new perspectives, a nuanced appreciation. One is more tolerant of everything ambiguous and is far better disposed to oneself and to others. One begins to spare oneself the small annoyances, the sense of regret or shame, at the way things were supposed to be. And things take on a richer patina in turn, a sensuous immediacy, the way one feels after a long illness when rediscovering the simple fact that sunlight is itself a medium of pleasure, or when warm voices and laughter once again drift up from the evening boulevards below.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNietzsche lends a remarkable historical and philosophical resonance to the wide variety of subject matter he writes about. Tacitus, Themistocles, Aeschylus, Emerson, Pindar, Homer, Plato, Aristotle, Goethe, Empedocles, Schiller, Schopenhauer, Herodotus, and Heraclitus infuse his reflections as effortlessly as a returned gesture of welcome. In part, it is due to the fascinating wealth of material he draws upon, his great knowledge of traditional thought and faith, his concern to communicate through an effective literary style, and his remarkable control of rhetoric that enable his works to become so successfully personalized by the attentive reader. Of course, this is part of the problem as well; namely, the paradoxical fact that everyone seems to find a different Nietzsche, that he is continually being reinvented and reappropriated, precisely because his work so readily lends itself to the plethora of interpretations that have arisen in response to it. The interpretations vary from the naive to the sublime, from the desire to have his thought serve a quite narrow, particular interest, to reduce and simplify it to a caricature of itself, or to positively exclude it from the company of civil discussion altogether effectively, to interpret Nietzsche's work right out of all plausible existence. Nietzsche himself recognized that given the personal, intellectual, and historical specificity of the particular reader, any text would be necessarily factored by the agendas-the pretexts, concerns, and prejudices of the audience it chanced upon. And to write in such a way as to foster this diversity of interpretation is a signal mark of generosity by an author, a quality rarely found in traditional philosophers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNonetheless, Nietzsche's writings are far from rudderless, nor are they merely capricious exercises for the endless improvisations of the reader's imagination. Rather, Nietzsche writes for a particular audience, a particular reader. And in the same way, one has to work to cultivate and maintain a friendship, Nietzsche desperately sought to cultivate an audience-one he would come to call his \"Good Europeans.\" What motivated Nietzsche to assiduously pursue such an audience was his deep conviction that he, perhaps more than anyone else at the time, was in possession of a newly emergent truth-one he experienced and internalized as a veritable trauma-namely, that the world was on the brink of a completely unfathomable disruption and dislocation. It was his recognition that the very foundations of Western culture were being with-drawn: the God of the West, who for millennia on end had served humanity as the font of traditional faith, as the creative source of all being, truth, and moral value, was no longer credible to the scientifically educated classes of late nineteenth-century Europe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf the \"death of God\" is perhaps the foremost central concern in Nietzsche's work, it is precisely his response to this \"greatest event in history\" that governs the detailed analyses of his more general reflection. Specifically, two broad motifs organize Nietzsche's painful attempts to achieve some livable, thinkable, harmonious resolution to this situation: the first, on the brighter side, is what he terms the \"newly redeemed\" innocence of becoming. And this is already and palpably given to us as a de-deified world of nature and human nature, one that must be felt and experienced by all in the absence of the angry old God. Not only is this a universe of vibrant sensuous immediacy, but it also bears the enormous legacy of the classical civilizations, of European Renaissance humanism, and the Enlightenment project of modernity itself-an effulgent natural world of superabundant beauty and historical depth, whose very accomplishment subtends our every value, choice, and action. But, the second side is darker-Nietzsche's horrified apprehension that the old God had become ideologically resurrected as a savage form of modern nationalism, with its hydra-head of xenophobia, anti-Semitism, plutocratic greed, and class hatred-all hardened avatars of the old, universal church, only this time, emboldened by the prosperity of modern science and fuelled by a mighty industrial revolution.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe shadows materialized early on for Nietzsche through his firsthand experience of the highly mechanized and industrial-scale hostilities of the F'ranco-Prussian War, one Nietzsche knew could only be the Bismarckian herald of the unspeakable century to come. All the personal bitterness and pietistic ressentiment that had been developing for two millennia-now bereft of their stabilizing, if not fundamentally mendacious, ontotheological grounds-would be recast blindly and hatefully into the armed legions of so many divisive European nation-states. This will to destruction, nihilism, weariness, decadence, the all-so-many interconnected notions that Nietzsche struggled with in this domain, notions that would lead straight to despair and ruination-or, what he would simply call \"woe\" in Zarathustra-had to be thought through, anticipated, and countered on new grounds. It would have to be overcome by a willed unity of Good Europeans, and perhaps this might even have to come at an enormous human expense.. But nonetheless, these concerns crystallized into Nietzsche's oft-repeated \"task,\" progressively elaborated throughout his principal texts and correspondence. This task, framed against a volatile Europe of discredited value formations, reeling into a thoughtless future, would prove to be the armature of Nietzsche's lifework, one that positively begged for completion against all odds. Ultimately, he knew, however, -that the larger task would be Europe's own. Nietzsche's personal task would be to articulate it, even if this sometimes entailed a tone of desperation or stridency in his writing. Given the urgency of his task-most simply stated, \"I would like to take away from human existence some of its het: rtbrealdng and cruel character\"-Nietzsche would attempt to induce a commensurate feeling and intellectual awareness in his audience. Writing to the heart as to the mind, he would draw upon every artistic and stylistic device from antique poetry and tragedy, from Aristotle right through contemporary opera, invoking a wide range of rhetorical and figurative usage: the employment of hyperbole, of striking imagery, the frequent use of aphorisms and apophthegms, of analogy and metaphor, as well as elements of musicality, psychological association and projection, of personal reminiscence, and more. Nietzsche would employ all, these stylistic devices to induce the reader to come to an understanding of his philosophical works, his reflections, indeed, of his very temperament and character. It is an extremely difficult thing to do well, especially for one who claimed to have written in blood.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe four works that are focused upon in the present volume-The Birth of Tragedy, The Gay Science, Thus Spoke Zarathustra, and On the Genealogy of Morals-are surely Nietzsche's most celebrated and widely read texts. While they each express many of Nietzsche's central concerns and teachings, their style of composition differs significantly. The Birth of Tragedy (1872) was written when Nietzsche was a professor of classical philology at the University of Basel and it is projected as a relatively straightforward scholarly analysis of the evolution and decline of classical Greek tragic drama. But rather than deal with the textual provenance and derivation of the tragedies themselves, as would a more conventional philologist (careful to note interpolations or emendations in the text through later transcriptions, differing word usages, stylistic or grammatical inconsistencies, etc.), Nietzsche examines the broader culture, whose richness and creativity gave rise to these stunning accomplishments-dramatic tragedies that Nietzsche saw as the highest artistic achievement of classical Greek culture. In seeking to uncover the deep cultural dynamics of the classical period, Nietzsche hoped to present a model by which his contemporary audience could come to better understand the often obscure underpinnings of their own-modern-European condition and to prepare themselves in turn for the enormously difficult problems he foresaw emerging in the coming century.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNietzsche attributed the decline of classical Greek culture, at least in part, to the progressively lessened importance given to its rich mythological heritage, and he struck a similar theme in The Gay Science, with his pronouncement that God is dead and that European morality itself was spiritually and intellectually bereft of any higher legitimacy than inertia and simple habit. In striking contradistinction to the scholarly organization of The Birth of Tragedy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003eTHE FACTS IN THE STRANGE CASE OF MR. NIETZSCHE\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWe often consider it a mark of ability or distinction in a thinker that a certain reputation should precede him, but in Nietzsche's case, the situation is altogether unique. Few modern thinkers have evoked such intense and widely differing responses as Nietzsche. In fact; the very mention of his name is usually enough to awaken strong opinion.' Thus, Nietzsche almost inevitably comes to our attention by way of reputation: our first encounter is usually second-hand, and it is not surprising to find that we are already predisposed toward or against him, even before having read a single one of his texts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eNietzsche's reputation is especially problematic, however, in that it so rarely has any substantial bearing on the content of his work. For the most part, his general reputation derives from an overly curious fascination with Nietzsche's personal life, his physical and mental health, his associations with such figures as Richard Wagner, and his alleged attitudes toward women, religion, culture, politics, and morality. More often than not, the opinions formed on such issues as these have gradually hardened to become interpretive registers, each contributing to the reputation of Nietzsche, each precluding a relatively unbiased-much less, generous-analysis of his writings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOf all the misplaced and unwarranted prejudices to envelop Nietzsche, however, surely the most baleful is his association in the popular mind with the extremist politics of national socialism. We now know, definitively, that, the association concerned his sister, Elisabeth, rather than Nietzsche himself, but this unfortunate prejudice persists, and it continues to operate at a distance, even upon his most well-intentioned reader.2 To address and, thus, to dispense with this most disquieting issue at the start, it should be enough to set forth the circumstances that gave rise to it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is well known that his sister professed great devotion to Nietzsche and that she often came to assist him in the management of his domestic affairs, particularly during his early years as a professor in Basel (1869-79). But despite her oftentimes practical help, she incessantly meddled in his personal and intellectual life, much to the detriment of his own interests. An early instance of her intrusive and thoroughly deceitful behaviour resulted in driving away one of -Nietzsche's closest admirers, Lou Salome, an extremely gifted and cultivated young woman, one of the few whose affection and companionship Nietzsche actively sought (later, after her marriage to Friedrich Andreas, Lou Andreas-Salome would become an intimate friend of Rainer Maria Rilke, Sigmund Freud, and Alfred Adler).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEven more distressing to Nietzsche, though, was Elisabeth's marriage to Bernhard Forster, an anti-Semitic propagandist who devoted the sum of his energies to founding a German emigrant colony abroad, in Paraguay, in the hope of revitalizing the racial and cultural \"purity\" or the Germanic peoples. While Nietzsche never really reciprocated Elisabeth's affection to the extent she had imagined, her marriage to Forster and her support of his extremist projects quickly brought the prospect of any fond relations with her brother to an end.3 When Forster died in 1889, Elisabeth returned to Germany, her modest inheritance lost in the support of her husband's bankrupt \"Nueva Germania\" colony. By this time, however, Nietzsche himself had fallen ill and was hospitalized, a helpless, mentally incompetent invalid. With no source of income and with her brother's fame quickly growing, despite his complete debilitation, Elisabeth promptly obtained a court order and changed her name from Forster to Forster-Nietzsche, thereby asserting at least nominal support for the claim of being her brother's closest collaborator.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eShe then threatened to sue her mother for administrative control of her brother's estate, which consisted almost entirely of unpublished manuscript material, as well as the copyrights and royalties from his already published work. In the face of a public lawsuit filed by her own daughter, Frau Nietzsche relinquished control of the entire estate to Elisabeth. With her brother's manuscripts in hand, Elisabeth set up a Nietzsche Archive and presided over the editing and publishing of the material. Having complete control of Nietzsche's writings, Elisabeth saw fit to publish only the material she thought highly of, and she deleted a considerable volume of work in which Nietzsche was highly critical of German nationalism, with its emphasis on racial purity, ethnic identity, and cultural genius. She also ignored extensive material in which Nietzsche ex-pressed toleration, even praise, of racial or ethnic equality, political internationalism, and cultural diversity.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTo buttress the import of the writings she was then beginning to put out, she forged several letters in her brother's name and altered many others, thus making it appear as if she had been entrusted with the task she so shamelessly assumed as if Nietzsche himself had appointed her to be his chosen successor and interpreter.4 After she allied herself with various groups in support of defending and propagating a strictly Germanic culture (the Kulturkampf movement), especially with the Wagner circle of Bayreuth, Elisabeth's fortunes grew apace with the rise of extremist German nationalism. Seeking and receiving financial support from both the Hindenburg government and the National Socialist Party, she was particularly encouraged by the latter.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIndeed, because Of her marriage to Forster, she was elevated by the Nazi Party to the status of a far-seeing prophetess. With the political and financial support of that party, she and her cousin Max Oehler continued to direct the publication of unpublished manuscripts.5 Under the personal sanction of Elisabeth Forster-Nietzsche, the title of The Will to Power was placed on a mass of Nietzsche's posthumous notes and drafts, and after several variant editions, it was heralded as the official philosophy of national socialism. Only in the aftermath of the Second World War was it finally established that Nietzsche's thought had been distorted beyond recognition to serve the personal, financial, and political interests of his sister and to lend intellectual \"support\" to the desperate aims of a totalitarian government. But by then, almost fifty years after Nietzsche's death, the damage had been done. A large part of two generations of educated Europeans would come to regard Nietzsche as the prophet of unspeakable tyranny.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cstrong\u003eNIETZSCHE'S LIFE\u003c\/strong\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWhile the public reception of Nietzsche's work and, thereby; his reputation, were seriously compromised by his sister's manipulating activities, his own life by contrast was relatively modest. Born on October 15, 1844, in the village of Roken in Prussian Saxony, Friedrich Wilhelm Nietzsche was the first of three children, the only boy to survive, his younger brother, Joseph, having died in infancy. His father, Karl Ludwig, was a Lutheran clergyman as were, traditionally, both sides of the family. By 1848, Karl Ludwig's health began to fail, the result of what was then diagnosed as \"brain softening\" (i.e., a series of convulsive states compounded by extreme depression and paralysis); later, Elisabeth would attribute her- father's illness to a severe fall. The responsibility thus passed to Nietzsche's mother, Franziska, to look after the ailing Karl, to care for his two spinster sisters, as well as her mother-in-law, and to raise two young children. This became an increasingly burdensome task, especially following the death of Nietzsche's father in 1849. Having been provided with only a small pension upon her husband's death, Frau Nietzsche was obliged to leave the parsonage at Riiken and to install the entire family in a small apartment in the nearby town of Naumburg.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAfter nine years, she managed to purchase a village home, occasionally taking in boarders to help meet household expenses. A gifted child, Nietzsche was first instructed by his mother, and to a lesser extent, by his maternal grandfather, David Oehler (who served as the Lutheran pastor for the village of Pobles). In Naumburg, he briefly attended the local elementary school and was then transferred to a preparatory school for three years, after which he entered the Naumburg gymnasium. By the age of fourteen, he had won a scholarship to the prestigious boarding school of Pforta, just outside Naumburg. He pursued a traditional and rigorous course of studies at Schulpforta (as had Fichte, Novalis, Ranke, and other celebrated figures before him), where he showed exceptional abilities in classical studies and languages. A particularly good student, he also participated in many activities-chorus, theatre, hiking, and swimming and formed several lasting friendships there both with his fellow students and with his teachers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIf anything troubled him at Schulpforta, aside from the strictures of boarding school life itself, it was perhaps the school authorities' assumption that he had somewhat fragile health. The medical records at the school recalled the diagnosis of Nietzsche's father and gave instructions that young Friedrich was to be discouraged from any exhausting activity. His letters from this period, however, seem to attest to good health, save for some occasional remarks about \"rheumatism\" and, even then, persistent migraine headaches. It was expected of Nietzsche that, like his father and generations of his family before him, he would enter the clergy. In preparation for this seeming eventuality, Nietzsche enrolled as a student of theology and philology at the University of Bonn in the fall of 1864. His interests at Bonn proved to be more philological than theological, however, and he chose to devote himself to the lectures of two of Germany's most prominent classical philologists, Otto Jahn and Friedrich Ritschl. When Ritschl moved to the University of Leipzig the next year, Nietzsche followed him.\u003c\/p\u003e","brand":"David B. Allison","offers":[{"title":"Default Title","offer_id":41562444333194,"sku":"","price":550.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/files\/nat174.webp?v=1684323966"},{"product_id":"spiritual-revolution","title":"Spiritual Revolution","description":"\u003cp style=\"text-align: left;\"\u003eThis book presents truths coming from the highest consciousness. Including, methods for purification and for elimination of the present problems on Earth. America has a most significant role to play in the Master plan. Eastern man is given reassurance and recognition of his direction, in the tradition and spirits of his forefather. The pitfalls of the Western style of living are enumerated. The esoteric and exoteric techniques for self-discovery are explained, also why the world is fast heading away from the true direction-that which is spiritual-in order to pursue materialism and capitalism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEastern and Western man is warned to take action, and he is inspired to embrace the truth, to live by the truth and to revolt against the hypocrisy of our lives which is too easily accepted by all peoples. We must not rush heading into the tidal wave of a Westernized kind of living when this can only offer a very limited civilization, one without a true connection to the Divine. There are no true centres of initiation in the West- they are only found in the East-and if we are not careful, these centres of initiation will also have to withdraw to the invisible planes of existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is a compilation of the inspirational writings from the Brothers of the White Lodge, Master Koot Humi and Master Morya, whose mediumship of\u003cspan\u003e Lakshmi \u003c\/span\u003eDevi. The second section is written by the great French mystic Ananda Devi (who passed on in 1994). Her disciple, and now an illumined master in his own right Premananda Deva, an American-born Yogi, writes together with his disciple for the third section, \"Vision.\" The fourth section \"New Future Society\" is an amalgam forms all the above authors laying down a blueprint, for an implementation of a spiritual revolution.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eBack of The Book\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Brothers of the White Lodge, Master Koot Humi and Master Morya, two of the divine guardians of Human activities on the Earth, and founders of the Theosophical Society have delivered and New Future Society. It is an archetypal system of thought and a plan of action to change the world's materialistic direction.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAn illumined Yogi, Premananda Deva and his disciple, Lakshmi Devi, are the recipients and founders of the New Future Society. They represent a formula for dynamic integral spirituality. They are a perfect balance and composite of the two worlds, East and West. Prepare yourself for a Spiritual Revolution, to be inspired to participate in the great Divine Plan for the 21st Century.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book explores facts about the reality on Earth. Certain unseen spiritual forces should and must be respected. These divine forces have just as much right to dictate to humanity at large as elected human powers. This is just an abstract law form beyond the grave, but something that has been in effect for thousands of years.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis truth in this book is about discourses between the highest consciousness and the mental plane. They discuss methods for purification, examination, and the elimination of the present problems on Earth, a master plan.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAmerica has a large role to play in the destiny of those on Earth. Premananda Deva captures and expresses them here in this book. But this is not the case of one person having all the answers, for we can all have access to this Divine law, which protects and join each and every one of us. The Divine Law must be manifested on Earth more urgently than ever before, as those in power fail to recognize the fragility of the physical influence of everything.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book can serve as guidance as a prophecy and manual to those who sincerely wish to use it to see what is in the nature of themselves in the universal plan; to discover what human beings can do to assist the Creator in the manipulation of more goodness on the earth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book is not about creating another belief system. Rather, it contains tried and proven methods to enhance life, and to see that everyone has his or her niche in the grand schema or plan. Once you decide to make a difference, it can be so. Choose to see the truth. Choose yourself. Choose to see the divine Soul in you. If this path can guide you, so be it. If these explanations can lift you up can give you answers to your question, allowing them to do so. We must accept that there are souls who have been searching deeper and more profoundly than us, not to our sham, but to our advantage, for healing, for understanding, and for the truth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book seeks to give the Eastern man reassurance and recognition of his direction, continuing in the tradition and in the spirit of his forefathers. Also, the pitfalls of the Western style of life will be enumerated, including critiques by a Western Yogi and his disciple. It richly describes the esoteric techniques for self-discovery and explains why the world is fast heading away from a true direction - that which is spiritual - in order to pursue materialism and capitalism.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis book warns both Eastern men and Western men - to take action, to inspire them to embrace the truth, to live by truth, and to revolt against the hypocrisy in our lives, which is too easily accepted by all peoples. We should not all rush headlong into the tidal wave of a Westernized kind of living when this can only offer a very limited civilization one without a true connection to the Divine. There are no true centres of initiation in the West - they are only found in the East - and if we are not careful, these centres of initiation will also have to withdraw to be the invisible planes of existence.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFor the more strident the Earth becomes in spirit, the more difficult it will be to live here, the way it was intended. The Earth was created as a Divine manifested paradise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLet us never forget this Let us join in a spiritual revolution to gain control of our lives - and live for the Divine, as divine beings\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePremananda Deva\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e-J. J. Kennedy\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cspan\u003ePremananda Deva studied with a great avatar Shrimati Ananda Devi who was French. They worked tirelessly for Thirty-four years to promote their philosophies based on their esoteric Knowledge.\u003c\/span\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe experienced the great Supramental Descent in 1961 and was initiated into the spiritual by Ananda Devi learning the invaluable methods that have enabled him to transform others very rapidly into their comically conscious mind and being.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHe is dedicated to his cause and serves the Masters of the White Lodge in every capacity, giving himself over completely to their works and plans. He is a master akin to be ancient who seeks out those who are ready for enlightenment in his lifetime. So few are prepared to surrender themselves to Divine nature as it always has been on Earth.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAnd yet, beyond this role of initiator, he is a beacon of light, a pioneer living in truth consciousness imparted to him by masters who are no longer living in the physical form. Lakshmi Devi (S. Kennedy) is his closest disciple and an accomplished medium. It is through her grace that we, the master, can speak here in this book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMay those of you who read this book understand the significance of the messages and see how spiritualism must play a more prevalent role in the world's activities.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eTable of Contents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable border=\"0\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"0%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"95%\"\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eDedication\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eForeword\u003c\/td\u003e\n\u003ctd\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAcknowledgments\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eintroduction\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003epremananda Deva\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003epremananda Deva' s Lineage\u003c\/td\u003e\n\u003ctd\u003exviii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIn Deva' s Own World\u003c\/td\u003e\n\u003ctd\u003exix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDeva and Lakshmi Meet\u003c\/td\u003e\n\u003ctd\u003exxi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSpiritual Experiencing\u003c\/td\u003e\n\u003ctd\u003exxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003espiritual in Life\u003c\/td\u003e\n\u003ctd\u003exxiv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eport I the master' plan\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Brothers of the White Lodge the master who inspired Blavatsky and the Theosophical Society master Koot Humi and master Morya, reveal their observations about the condition of the world today and how we as spiritual aspirants can attain realization through the differing form of purification and initiation\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003ePurge the Hypocrisy\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRevolution\u003c\/td\u003e\n\u003ctd\u003e3\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGreed and Materialism\u003c\/td\u003e\n\u003ctd\u003e5\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSpiritualism and the Corporate\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSector\u003c\/td\u003e\n\u003ctd\u003e6\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhy Does Death Occur?\u003c\/td\u003e\n\u003ctd\u003e8\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhy Is Life Here on Earth?\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAgenda\u003c\/td\u003e\n\u003ctd\u003e10\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Kali Yuga\u003c\/td\u003e\n\u003ctd\u003e12\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDirecting Your Force\u003c\/td\u003e\n\u003ctd\u003e13\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ethe master\u003c\/td\u003e\n\u003ctd\u003e14\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Disciple\u003c\/td\u003e\n\u003ctd\u003e15\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Woman\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ethe man\u003c\/td\u003e\n\u003ctd\u003e16\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFears and Desires\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLikes and Dislikes\u003c\/td\u003e\n\u003ctd\u003e18\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnimals and Ecology\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eYogic Attitudes\u003c\/td\u003e\n\u003ctd\u003e19\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHow the Master of the White Lodge Is Governing and Directing the Earth's Plan\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEarth's plan\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHow to Becoming Attuned to These Plans\u003c\/td\u003e\n\u003ctd\u003e20\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhy Western Spiritualists Are Confused\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ewhat we Have to Learn from the Eastern Man and what we are Refusing to Acknowledge\u003c\/td\u003e\n\u003ctd\u003e21\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHow to Conquer the Strife in Our Mind\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ego Nature\u003c\/td\u003e\n\u003ctd\u003e22\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntuition\u003c\/td\u003e\n\u003ctd\u003e24\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ethe child Consciousness\u003c\/td\u003e\n\u003ctd\u003e25\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Necessity for a Master\u003c\/td\u003e\n\u003ctd\u003e26\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eInitiation\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLila\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePurgation\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFire\u003c\/td\u003e\n\u003ctd\u003e28\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Physical Body\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHealing Force\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbandonment\u003c\/td\u003e\n\u003ctd\u003e29\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Nature of Brahma\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Divine Mother\u003c\/td\u003e\n\u003ctd\u003e30\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eU S A Europe Africa Asia\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhat Should We Expect?\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Illusion maya\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eGifts from the Divine\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSpiritual Revolution\u003c\/td\u003e\n\u003ctd\u003e34\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePerfection on Earth\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Supramental Light\u003c\/td\u003e\n\u003ctd\u003e35\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSri Aurobindo Raman Maharishi Ananda Devi\u003c\/td\u003e\n\u003ctd\u003e36\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePremanada, Deva's Role as Initiator\u003c\/td\u003e\n\u003ctd\u003e38\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMessage vs prayers\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRituals and Discipline\u003c\/td\u003e\n\u003ctd\u003e40\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDiscipline from the master\u003c\/td\u003e\n\u003ctd\u003e41\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDestruction of the Old From\u003c\/td\u003e\n\u003ctd\u003e42\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLies of the Persons\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Spiritual man\u003c\/td\u003e\n\u003ctd\u003e43\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ejudgment vs. Hypocrisy\u003c\/td\u003e\n\u003ctd\u003e44\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eArchetypes and the Spiritual Man\u003c\/td\u003e\n\u003ctd\u003e45\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCreating Sacredness in your life\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\n\u003cspan\u003e Karma Yoga\u003c\/span\u003e- The Art of Service\u003c\/td\u003e\n\u003ctd\u003e47\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAncient Techniques for Governing Our Civilization\u003c\/td\u003e\n\u003ctd\u003e48\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Psychic and spiritual Realms\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDivine Wrath\u003c\/td\u003e\n\u003ctd\u003e50\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePsychological Studies\u003c\/td\u003e\n\u003ctd\u003e51\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLetting Go - Wu Wei\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Importance of Surrender\u003c\/td\u003e\n\u003ctd\u003e53\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDegrees of Sanity\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Western Outlook and its\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEffect on the World\u003c\/td\u003e\n\u003ctd\u003e54\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHuman and Divine Hearth\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eChallenging Old Beliefs\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEntering the Light\u003c\/td\u003e\n\u003ctd\u003e56\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Energy and Force\u003c\/td\u003e\n\u003ctd\u003e57\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eChanging the West Why?\u003c\/td\u003e\n\u003ctd\u003e58\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDemocracy\u003c\/td\u003e\n\u003ctd\u003e60\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNew Government and leadership\u003c\/td\u003e\n\u003ctd\u003e61\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSpirituality and Religion\u003c\/td\u003e\n\u003ctd\u003e62\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMan is the center of the Universe\u003c\/td\u003e\n\u003ctd\u003e63\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhy Spiritual Must Enter the Pragmatic and Rational Fields of Society\u003c\/td\u003e\n\u003ctd\u003e64\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSacrifice\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLeadership\u003c\/td\u003e\n\u003ctd\u003e65\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLiving with a master\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDetachment\u003c\/td\u003e\n\u003ctd\u003e66\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA Kinder Democracy and Capitalism\u003c\/td\u003e\n\u003ctd\u003e67\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eKarma and the Western Denial\u003c\/td\u003e\n\u003ctd\u003e68\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHeart and the Mind\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSchool of Initiation\u003c\/td\u003e\n\u003ctd\u003e70\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart II Metaphysical Truths\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePremananda Deva's master, Ananda Devi provokes us to deepen and refine our spiritual inquiry and mastery with her superconscious clarity of discernment she instructs us on how we may live in the truth\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003eBeyond\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIn quest of The Absolute\u003c\/td\u003e\n\u003ctd\u003e74\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eYour Closest Friend\u003c\/td\u003e\n\u003ctd\u003e76\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTrue Surrender and Our Role as a Divine Instrument\u003c\/td\u003e\n\u003ctd\u003e77\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Conscious Being\u003c\/td\u003e\n\u003ctd\u003e86\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLaw of Recurrence\u003c\/td\u003e\n\u003ctd\u003e87\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalyzing the Realty of the Ego Nature\u003c\/td\u003e\n\u003ctd\u003e88\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eContact the Real\u003c\/td\u003e\n\u003ctd\u003e91\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eJudgment\u003c\/td\u003e\n\u003ctd\u003e92\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMan and the Spirit of Creation\u003c\/td\u003e\n\u003ctd\u003e94\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhen the truth is seen\u003c\/td\u003e\n\u003ctd\u003e104\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThinking Right\u003c\/td\u003e\n\u003ctd\u003e105\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eRemoving Obstacles\u003c\/td\u003e\n\u003ctd\u003e106\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Belief in Meditation\u003c\/td\u003e\n\u003ctd\u003e107\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDo not set Limits\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFire\u003c\/td\u003e\n\u003ctd\u003e112\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSubliminal consciousness\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBrahmacharya\u003c\/td\u003e\n\u003ctd\u003e114\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEstablishing a link\u003c\/td\u003e\n\u003ctd\u003e116\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eChakra Diagram\u003c\/td\u003e\n\u003ctd\u003e118\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDivine Work\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConversation Act of Love\u003c\/td\u003e\n\u003ctd\u003e120\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA Re-evaluation of the Concept of Freedom\u003c\/td\u003e\n\u003ctd\u003e121\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWorld Situation\u003c\/td\u003e\n\u003ctd\u003e125\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Collective Unconscious\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Divine is Here\u003c\/td\u003e\n\u003ctd\u003e131\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe True Destiny of Man\u003c\/td\u003e\n\u003ctd\u003e132\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ewe are all Equal\u003c\/td\u003e\n\u003ctd\u003e133\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFreedom -In the West\u003c\/td\u003e\n\u003ctd\u003e134\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEast and West\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAmerica\u003c\/td\u003e\n\u003ctd\u003e136\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ethe Junction\u003c\/td\u003e\n\u003ctd\u003e139\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Weakness\u003c\/td\u003e\n\u003ctd\u003e140\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSri Aurobindo - The Spiritual Mission of India in the Spiritual\u003c\/td\u003e\n\u003ctd\u003e141\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndia Yoga and the United States\u003c\/td\u003e\n\u003ctd\u003e144\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Individual and the society\u003c\/td\u003e\n\u003ctd\u003e148\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart III Vision\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePremananda Deva and Lakshmi Devi speak of their own metaphysical experiences and give practical methodologies for the true inner spiritual transformation. By destroying the ego individually and collectively, and surrendering to the rightful forces on the Earth, we can turn back the tide of earthy disaster to resplendent Divinity\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003c\/td\u003e\n\u003ctd\u003eTransformation\u003c\/td\u003e\n\u003ctd\u003e177\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDeva and Lakshmi Deliver a Lecture\u003c\/td\u003e\n\u003ctd\u003e178\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWondrous one\u003c\/td\u003e\n\u003ctd\u003e195\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSpiritual Foundation\u003c\/td\u003e\n\u003ctd\u003e196\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCalled Poetry\u003c\/td\u003e\n\u003ctd\u003e197\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDuty and Right\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Shining Ones\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Big Dreams\u003c\/td\u003e\n\u003ctd\u003e201\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe power that Is\u003c\/td\u003e\n\u003ctd\u003e202\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eLofty Ideas\u003c\/td\u003e\n\u003ctd\u003e203\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Two Worlds\u003c\/td\u003e\n\u003ctd\u003e204\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIn the Human World, we are Fed\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eform the Divine\u003c\/td\u003e\n\u003ctd\u003e206\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWhat is Yoga\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDeva and Lakshmi Speak\u003c\/td\u003e\n\u003ctd\u003e208\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Inner Self and the Growth of the Ego\u003c\/td\u003e\n\u003ctd\u003e217\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Fragility of the Human Psyche\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThere Is No Death the child\u003c\/td\u003e\n\u003ctd\u003e223\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDeva's Philosophy\u003c\/td\u003e\n\u003ctd\u003e224\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDaily Methods for Spiritual\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDevelopment\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Three Types of Selves Natures etc\u003c\/td\u003e\n\u003ctd\u003e226\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe two Selves\u003c\/td\u003e\n\u003ctd\u003e227\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eQualities of the Two Selves\u003c\/td\u003e\n\u003ctd\u003e228\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMethods for Detecting and\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eConquering the Ego\u003c\/td\u003e\n\u003ctd\u003e229\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWe Can Live In Truth\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eStilling the Racing Mind\u003c\/td\u003e\n\u003ctd\u003e230\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Shiva and Kali Force\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFire in Ourselves\u003c\/td\u003e\n\u003ctd\u003e233\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eapotheosis\u003c\/td\u003e\n\u003ctd\u003e234\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTo Become Illumined\u003c\/td\u003e\n\u003ctd\u003e235\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Mysterious One\u003c\/td\u003e\n\u003ctd\u003e236\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ego and Our Mechanized\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSociety\u003c\/td\u003e\n\u003ctd\u003e237\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003epsychological Viruses\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Separation\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Addiction Called\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMaterialism\u003c\/td\u003e\n\u003ctd\u003e243\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThey Walk\u003c\/td\u003e\n\u003ctd\u003e244\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWestern School- An Analysis\u003c\/td\u003e\n\u003ctd\u003e245\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eUnity\u003c\/td\u003e\n\u003ctd\u003e246\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA society United\u003c\/td\u003e\n\u003ctd\u003e247\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTaking Man Away from Soul\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDiscovery\u003c\/td\u003e\n\u003ctd\u003e248\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePoetry is Love\u003c\/td\u003e\n\u003ctd\u003e249\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Forgotten Arts\u003c\/td\u003e\n\u003ctd\u003e250\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWestern Paranoia\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Devolution of Westerner\u003c\/td\u003e\n\u003ctd\u003e252\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Illusion for the Westerner\u003c\/td\u003e\n\u003ctd\u003e254\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe American Myth\u003c\/td\u003e\n\u003ctd\u003e255\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Dark and Golden Goddesses\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDivine Goddess\u003c\/td\u003e\n\u003ctd\u003e259\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWoman and Religion\u003c\/td\u003e\n\u003ctd\u003e260\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eSpirituality Sans Religion\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ancient Song\u003c\/td\u003e\n\u003ctd\u003e265\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDivine Soul\u003c\/td\u003e\n\u003ctd\u003e266\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Ancient Originals\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eOriginal Civilization vs. Western Societies\u003c\/td\u003e\n\u003ctd\u003e267\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndia, China and their Relations with the United States\u003c\/td\u003e\n\u003ctd\u003e269\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndia's Future is the Future of the World\u003c\/td\u003e\n\u003ctd\u003e271\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eHow Can the World's Future Be Linked to India's Future?\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe New Alliance\u003c\/td\u003e\n\u003ctd\u003e279\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe New Spiritual Revolution\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTemple Culture vs. Gadget Culture\u003c\/td\u003e\n\u003ctd\u003e281\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Buddha\u003c\/td\u003e\n\u003ctd\u003e282\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMother Indian, Soul of the World\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eStanding Buddha\u003c\/td\u003e\n\u003ctd\u003e286\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIndia's Role in the 21st Century\u003c\/td\u003e\n\u003ctd\u003e287\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eMetaphysical Experiences and the Modern World\u003c\/td\u003e\n\u003ctd\u003e290\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Comic Connection\u003c\/td\u003e\n\u003ctd\u003e294\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eDestroy All Ego\u003c\/td\u003e\n\u003ctd\u003e295\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003ePart IV New Future Society\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe vehicle for these philosophies Here are a series of ideas and commentaries on how to create a blueprint for a more perfect society\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNew Future Centers\u003c\/td\u003e\n\u003ctd\u003e299\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003epreamble\u003c\/td\u003e\n\u003ctd\u003e301\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eWisdom\u003c\/td\u003e\n\u003ctd\u003e302\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNew Future ideals\u003c\/td\u003e\n\u003ctd\u003e303\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA Message from the Masters\u003c\/td\u003e\n\u003ctd\u003e304\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Dilemma\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eOur Responsibility\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eScience and Its Poisonous Effect on the Human Appreciation of Its Spiritual Heritage\u003c\/td\u003e\n\u003ctd\u003e306\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTime to Unite\u003c\/td\u003e\n\u003ctd\u003e307\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eFreedom\u003c\/td\u003e\n\u003ctd\u003e308\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe personable God\u003c\/td\u003e\n\u003ctd\u003e309\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eTrue Sense of Liberty\u003c\/td\u003e\n\u003ctd\u003e310\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eStop the Apathy\u003c\/td\u003e\n\u003ctd\u003e311\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eThe Remedy\u003c\/td\u003e\n\u003ctd\u003e312\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eImplementation of Plans\u003c\/td\u003e\n\u003ctd\u003e314\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eNew Future Plans of Action\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart I: Esoterism\u003c\/td\u003e\n\u003ctd\u003e316\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePart II: Exoterism\u003c\/td\u003e\n\u003ctd\u003e321\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eAppendix\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eArticles from the Times of India\u003c\/td\u003e\n\u003ctd\u003e333\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eExpress India\u003c\/td\u003e\n\u003ctd\u003e334\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eBrochure\u003c\/td\u003e\n\u003ctd\u003e335\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eGlossary\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e339\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eContact Information\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003cbr\u003e\u003c\/center\u003e","brand":"Premananda Deva, Lakshmi Devi","offers":[{"title":"Paperback","offer_id":41562452099210,"sku":"","price":250.0,"currency_code":"INR","in_stock":true},{"title":"Hardbound","offer_id":41562452131978,"sku":"","price":450.0,"currency_code":"INR","in_stock":false}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/7806_2048x2048_7395d557-6bce-48ca-a845-866d49dd1c72.jpg?v=1659008737"},{"product_id":"studies-in-philosophy-volumes-i-ii-bound-in-one","title":"Studies in Philosophy: Volumes I \u0026 II Bound in One","description":"\u003cp style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThese Studies in Philosophy represent all the published and only a few unpublished writings of Krishnachandra Bhattacharyya. This published writing dates back to 1908, but his characteristic philosophical position assumes a definite shape in his writings during the year 1928-36. The publications of the period outnumber and far outweigh those that fall during the previous twenty years. Of the twenty-one tracts published first in two separate Volumes, which in this edition appear as bound together in one, fourteen belong to this period, the others covering the previous years. Prof. Bhattacharyya had a deep study of ancient Indian Philosophy, particularly Advaita Vedanta, Sankhya, Yoga and Jain Philosophies. Vol. I. contains Prof. Bhattacharyya's constructive interpretation of these systems. He was also well-versed in classical German Philosophy, particularly that of Kant. His vast and deep study provided the intellectual background in the light of which his profoundly original mind could go on with the work of construction. He constructed a new system of his own which however is not easy to comprehend. Vol. II contains all the basic writings in which Prof. Bhattacharyya's philosophy has been formulated. In the Introduction to this Volume, the Editor has usefully analysed the Author's philosophical position in some detail.\u003c\/p\u003e\n\u003cp style=\"text-align: center;\"\u003e\u003cb\u003eAbout the Author(s)\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eKRISHANCHANDRA BHATTACHARYYA was born on\u003cspan\u003e \u003c\/span\u003e12\u003csup\u003eth\u003c\/sup\u003e\u003cspan\u003e \u003c\/span\u003eMay 1875. \u003cspan\u003e \u003c\/span\u003eHe graduated with triple Honours in 1896 and was awarded the P.R.S. of Calcutta\u003cspan\u003e \u003c\/span\u003eUniversity\u003cspan\u003e \u003c\/span\u003ein 1901. \u003cspan\u003e \u003c\/span\u003eHis academic record during the School and College periods was uniformly excellent.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eBhattacharyya joined the Education Department of the Government of\u003cspan\u003e \u003c\/span\u003eBengal\u003cspan\u003e \u003c\/span\u003eas a lecturer in Philosophy in 1898 and after serving with great distinction as a teacher of Philosophy in about all the Government colleges of\u003cspan\u003e \u003c\/span\u003eBengal,  \u003cspan\u003e \u003c\/span\u003ehe retired in 1930. \u003cspan\u003e \u003c\/span\u003eHe joined the Indian Institute of Philosophy at Amalner as its Director and remained there from 1933 to 1935. \u003cspan\u003e \u003c\/span\u003eHe was the George V Professor of Mental \u0026amp; Moral Philosophy at the\u003cspan\u003e \u003c\/span\u003eCalcutta\u003cspan\u003e \u003c\/span\u003eUniversity\u003cspan\u003e \u003c\/span\u003efrom 1935 to 1937. He died on\u003cspan\u003e \u003c\/span\u003e11\u003csup\u003eth\u003c\/sup\u003e\u003cspan\u003e \u003c\/span\u003eDecember 1940.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eProf. Bhattacharyya possessed a profoundly original mind and an acute analytical intellect. \u003cspan\u003e \u003c\/span\u003eHe will always be held in high esteem by successive generations of thinkers for his significant contribution to Philosophy.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eEditor’s Preface to Vol. I\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThese ‘Studies in Philosophy’ represent all the published and only a few of the unpublished philosophical writings of Krishnachandra Bhattacharyya. There remains an immense mass of manuscripts which will, perhaps, remain unpublished for all time to come.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe present volumes comprise the following tracts: -\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eVol. I\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. Studies in Vedantism (Published in 1907)\u003cbr\u003e2. 2. Sankara’s doctrine of Maya ( ,, 1925)\u003cbr\u003e3. The Advaita and its spiritual significance ( ,, 1936)\u003cbr\u003e4. Studies in Samkhya Philosophy (Unpublished)\u003cbr\u003e5. Studies in Yoga Philosophy ( ,)\u003cbr\u003e6. The Jaina theory of Anekanta (Published in 1925)\u003cbr\u003e7. The Concept of Rasa (Unpublished)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e\u003cb\u003eVol. II\u003c\/b\u003e\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e1. The Subject as Freedom (Published in 1930)\u003cbr\u003e2. The Concept of Philosophy ( , 1936)\u003cbr\u003e3. The Concept of the Absolute and its alternative forms ( ,, 1934)\u003cbr\u003e4. Studies in Kant (Unpublished)\u003cbr\u003e5. Some aspects of negation (Published in 1914)\u003cbr\u003e6. The place of the indefinite in Logic (,, 1916)\u003cbr\u003e7. Definition of ‘Relation’ as a category of existence (Unpublished)\u003cbr\u003e8. Fact and thought of fact (Published in 1931)\u003cbr\u003e9. Knowledge and Truth (,, 1928)\u003cbr\u003e10. Correction of error as a logical process (1931)\u003cbr\u003e11. The false and the subjective (1932)\u003cbr\u003e12. The objective interpretation of percept and image (1936)\u003cbr\u003e13. The Concept of Value (1934)\u003cbr\u003e14. The Reality of the Future (Unpublished)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eEach of the above tracts is preceded by an Analysis. The first one was made by the author himself and the others have been done by the editor. Of the footnotes those marked in numerals are by the editor.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn presenting these studies the editor is happy to offer his most grateful thanks to the enterprising publisher. Sree Sushil Kumar Basu, the proprietor of Messrs. Progressive Publishers. It was he who very generously volunteered to undertake the publication of the book and see it through the press.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eMy warm thanks are also due to Professor G. R. Malkani. the Director of the Indian Institute of Philosophy, Amalner (Bombay) for his ready permission to reprint ‘The Subject as Freedom’ which was originally published by the Institute; to Dr S. Radhakrishnan and Messrs. George Allen \u0026amp; Unwin Ltd. for their kind permission to reprint from their- ‘Contemporary Indian Philosophy’ the essay ‘‘[he Concept of Philosophy’; and to the R. K. Mission for their permission to reprint ‘The Advaita and its spiritual significance’ which first appeared in their ‘Cultural Heritage of India’. The editor is also obliged to a pupil of his and to his daughter for their assistance in preparing the copy for the press.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt is very much regretted that a number of typographical errors have crept in spite of earnest endeavours to avoid them. In the ‘Errata’ at the end of the volume, only the major errors have been listed and corrected.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eEditor’s Preface to Vol. II\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe second volume of Studies in Philosophy is now presented after about twenty months since the issue of the first volume. For this inordinate delay, the Editor alone is responsible. The Publisher tried his level best to expedite the publication, but owing to a number of circumstances which were beyond the control of the Editor, it was not found possible to bring it out at an earlier date.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis volume contains the fourteen tracts mentioned in the Preface to Vol. I, but in a slightly varied order. As in the case of the other volume, the order is not a chronological one.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn (I) The Subject as Freedom, the author works out his conception of Spiritual Psychology and the theory of the subject as freedom and attempts to trace out the progressive stages of cognitional freedom. In (2) The Concept of Philosophy we have an analysis of the nature of philosophy and the conception of Philosophy as symbolic thinking not amounting to knowledge. (3) The Concept of the A absolute and its Alternative Forms elaborates the doctrine of the original absolute. (4) In Knowledge and Truth, we have an analysis of the distinctive level of consciousness occupied by the theory of knowledge and of the theory of the mutual implication of knowledge and truth. (5) Fact and Thought of Fact attempts to give a definition of fact without assuming any fact and seeks to establish the position that fact does not admit of an impersonal definition. (6) In Correction of Error as a Logical Process, the author develops the Advaita theory of illusion and emphasises that correction is an epistemic function without any unitary logical content and that falsity has no reference to the time- position of cognition. In (7) The False and the Subjective, the author elaborates the thesis that the false and the subjective imply one another. In (8) Some Aspects of Negation, the author presents a nonsubjectivistic interpretation of the position that ‘truth is manifold’ and tries to establish that there are radically different types of logic based on incommensurable views of negation. (9) Place of the bide finite in Logic lays down the thesis that the indefinite is not merely a subjective entity and that logic should find a place for the absolute indefinite.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003e(10) In the Definition of Relation as a Category of Existence, an attempt has been made to formulate a definition of ‘relation’ in purely objective terms as against the subjectivistic interpretation of Green and others. In (II) Objective Interpretation of the Percept and Image, an attempt has been made to translate the subjective terms ‘perceived’ and ‘un-perceived’ into objective terms. (12) In Reality of the Future the author develops the thesis that the reality of the future expected on a known ground cannot be said to be an object of knowledge and that the future is real only to will and to faith. (13) The Concept of Value gives an analysis of the concept of value in its different forms and establishes the position that value is absolute and that speaking ability of value as information is a necessary illusion. (l4) The Studies in Kant gives us a speculative interpretation of a number of Kantian themes. As with the other constructive interpretations contained in Vol. I, we have here also quite a large number of improvisations.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the Introduction to this volume, the Editor has made an attempt to analyse the major philosophical doctrines of Krishnachandra Bhattacharyya. The analysis has been done, as far as possible, in the author’s own words. This is for two reasons: first, the Editor was not sure that he had got at the exact logic of Krishnachandra’s writings in a large number of places; secondly, and this is to some extent connected with the first, he felt that his own language was far less effective and elegant than that of the author, even when the latter’s manner of presentation was quite thoroughly severe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Editor regrets that he has not been able to capture the inspiration or the insight that saturates almost all the writings of his father. It is because of this that he has all along felt that it was presumptuousness on his part to have undertaken this editorial work.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Editor feels that he would be failing in gratitude if he did not emphasise that all the credit for this publication belongs to his friend, Sri Sushil Kumar Basu of Progressive Publishers. The under- taking would never have been completed but for his unfailing generosity, constant encouragement and spirit of dedication.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003ctd width=\"80%\"\u003e\u003cb\u003eVolume I\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd width=\"10%\"\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface to the Second Edition\u003c\/td\u003e\n\u003ctd\u003ev\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exvi\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eEditor’s Introduction to vols. I \u0026amp; II\u003c\/td\u003e\n\u003ctd\u003exvii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1. Studies in Vedantism\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e7\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. An Approach Through Psychology\u003c\/td\u003e\n\u003ctd\u003e11\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Vedantic Metaphysics\u003c\/td\u003e\n\u003ctd\u003e31\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. Vedantic Logic\u003c\/td\u003e\n\u003ctd\u003e69\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e2. Sankara’s Doctrine of Maya\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e95\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e3. The Advaita and Its Spiritual Significance\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e109\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e113\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e4. Studies in Sankhya Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e129\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. Pain as Evil\u003c\/td\u003e\n\u003ctd\u003e135\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Reflection as a Spiritual Function\u003c\/td\u003e\n\u003ctd\u003e143\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. The Body of the Self\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Causal and Non-Causal Manifestation\u003c\/td\u003e\n\u003ctd\u003e158\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. Time, Space and Causality\u003c\/td\u003e\n\u003ctd\u003e165\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. The Objective Tattvas\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. The Objective Tattvas (Contd.)\u003c\/td\u003e\n\u003ctd\u003e181\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VIII. The Self or Purusa\u003c\/td\u003e\n\u003ctd\u003e190\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IX. Prakrti\u003c\/td\u003e\n\u003ctd\u003e198\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. X. Relation of the Gunas\u003c\/td\u003e\n\u003ctd\u003e207\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e5. Studies in Yoga Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e215\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. Sankhya and Yoga\u003c\/td\u003e\n\u003ctd\u003e221\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. ,, ,, (Contd.)\u003c\/td\u003e\n\u003ctd\u003e231\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. ,, ,, (Contd.)\u003c\/td\u003e\n\u003ctd\u003e240\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Buddhi-Vrtti\u003c\/td\u003e\n\u003ctd\u003e251\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. ,, ,, (Contd.)\u003c\/td\u003e\n\u003ctd\u003e262\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. Five Levels of Buddhi\u003c\/td\u003e\n\u003ctd\u003e273\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. The Nature of Yoga\u003c\/td\u003e\n\u003ctd\u003e283\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. The Kinds of Yoga\u003c\/td\u003e\n\u003ctd\u003e293\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IX. The Procedure of Yoga\u003c\/td\u003e\n\u003ctd\u003e305\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. X. The Notion of Isvara\u003c\/td\u003e\n\u003ctd\u003e317\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e6. The Jaina Theory of Anekanta\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e329\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e331\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e7. The Concept of Rasa\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e347\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e349\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eVol. II\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e1. The Subject as Freedom\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e367\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. The Notion of Subjectivity\u003c\/td\u003e\n\u003ctd\u003e381\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Psychic Fact\u003c\/td\u003e\n\u003ctd\u003e396\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. Bodily Subjectivity (The Body as Perceived and Felt)\u003c\/td\u003e\n\u003ctd\u003e412\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Bodily Subjectivity (Contd.) (Knowledge of Absence as a Present Fat)\u003c\/td\u003e\n\u003ctd\u003e417\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. Psychic Subjectivity (The Image)\u003c\/td\u003e\n\u003ctd\u003e424\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. Psychic Subjectivity (Contd.) (Thought)\u003c\/td\u003e\n\u003ctd\u003e431\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. Spiritual Subjectivity (Contd.) (Feeling)\u003c\/td\u003e\n\u003ctd\u003e435\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VIII. Spiritual Subjectivity (Contd.) (Introspection)\u003c\/td\u003e\n\u003ctd\u003e442\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IX. Spiritual Subjectivity (Contd.) (Beyond Introspection)\u003c\/td\u003e\n\u003ctd\u003e446\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. X. The Subject as Freedom\u003c\/td\u003e\n\u003ctd\u003e450\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e2. The Concept of Philosophy\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e457\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e462\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e3. The Concept of the Absolute and its alternative forms\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e483\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e447\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e4. Knowledge and Truth\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e509\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e513\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e5. Fact and Thought of Fact\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e529\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e531\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e6. Correction of Error as a logical process\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e543\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e545\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e7. The false and the subjective\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e55\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e557\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e8. Some Aspects of Negation\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e567\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e569\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e9. Place of the Indefinite in Logic\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e583\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e587\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e10. The Definition of relation as a category of existence\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e605\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e607\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e11. Objective Interpretation of Percept and Image\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e623\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e625\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e12. Reality of the Future\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e633\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e635\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e13. The Concept of Value\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e643\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText\u003c\/td\u003e\n\u003ctd\u003e649\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003e14. Studies in Kant\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eText: Ch. I. Idea of Transcendental Philosophy\u003c\/td\u003e\n\u003ctd\u003e663\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. II. Mind as Phenomenon\u003c\/td\u003e\n\u003ctd\u003e669\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. III. Sense and Sensation\u003c\/td\u003e\n\u003ctd\u003e674\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. IV. Space, Time, and Causality\u003c\/td\u003e\n\u003ctd\u003e679\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. V. Causality\u003c\/td\u003e\n\u003ctd\u003e686\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VI. Judgments of Fact, Value and Ought-to-be\u003c\/td\u003e\n\u003ctd\u003e694\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eCh. VII. Freedom and Morality\u003c\/td\u003e\n\u003ctd\u003e702\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAnalysis\u003c\/td\u003e\n\u003ctd\u003e712\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eAppendix\u003c\/td\u003e\n\u003ctd\u003e721\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eA. Transcendental Method\u003c\/td\u003e\n\u003ctd\u003e721\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e\u003c\/td\u003e\n\u003ctd\u003eB. On the Sensum\u003c\/td\u003e\n\u003ctd\u003e723\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e","brand":"K. C. Bhattacharyya, Gopinath Bhattacharyya","offers":[{"title":"Default Title","offer_id":41562465403018,"sku":"","price":1250.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/StudiesinPhilosophy.jpg?v=1659009289"},{"product_id":"that-pathless-land-essays-on-the-beauty-and-uniqueness-of-j-krishnamurtis-teachings","title":"That Pathless Land","description":"\u003cp style=\"text-align: left;\"\u003eIn the course of this book's Foreword written by Dr Robert Powell, a scientist from the Scripps Institution of Oceanography in California, he stated: Although no such formal division exists, That Pathless Land, the way I see it, consists really of two parts. In the first, the author reveals his experiments with self-inquiry, which is in the spirit of J. Krishnamurti's teaching, yet authentically his won. In the second part, he deals with various important aspects of the 'phenomenon' that is J. Krishnamurti-a topic of everlasting fascination to many people all over the globe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLike Krishnamurti's writings, which the author in the subtitle to this book characterizes as 'unique', we find some refreshing uniqueness in his own work and it is evident that he has drunk deep from the well. He states some obvious truths that yet have been either ignored or neglected by other writers.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe entire area of this book is of absorbing interest, and not mainly to newcomers to teaching as the author suggests.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eAbout the Author\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eSUSUNAGA WEERAPERUMA, the compiler of Sayings of J. Krishnamurti is internationally known as the compiler of the only existent bibliography of Krishnamurti, entitled A Bibliography of the Life and Teachings of Jiddu Krishnamurti, now published as Jiddu Krishnamurti: A Bibliographical Guide Weeraperuma is extremely well acquainted with all the writings of J. Krishnamurti as well as the corpus of literature, in different languages, on Krishnamurti.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eI am very happy to accept the invitation to write a Foreword to this latest volume in the now-famous Krishnamurti Library series from Chetana. Its editor, Mr S. Dikshit, ought to be commended for publishing this challenging work by Mr Weeraperuma, especially at this time when gathering storm clouds all over the world obscure our spiritual vision and spell even more ominous possibilities. This new book points to where sanity lies, and we better learn from it while we yet may.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough no such formal division exists, That Pathless Land, the way I see it, consists really of two parts. In the first, the author reveals his experiments with self-inquiry, which is in the spirit of J. Krishnamurti's teaching, yet authentically his own. In the second part, he deals with various important aspects of the 'phenomenon' that is J. Krishnamurti - a topic of everlasting fascination to many people all over the globe.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eLike Krishnamurti's writings, which the author in the subtitle to this book characterizes as 'unique,' we find some refreshing uniqueness in his own work, and it is evident that he has drunk deep from the well. He states some obvious truths that yet have been either ignored or neglected by other writers in this field. For example, right in his first chapter, he eloquently debunks the Hindu shibboleth that there exist many paths to God. But I would like to assure the author that this is not exclusively a Hindu invention; one finds it, too, amongst Christians. In this connection, I am reminded of that other stupid utterance: all religions teach essentially the same thing. Both statements, of course, by means of their rationalization, supply a cloak of respectability to the lazy, sloppy mind that affects a spiritual search.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThen also, the book reflects something else that is very basic to our understanding of these matters. There is one thing that I have learned from my training as a scientist which is applicable to the spiritual area (but not much else, contrary to the impression created in a spate of recent books by scientists, that it is mandatory to study science before we can really understand spirituality). This lesson is that nature (reality) operates strictly on the basis of what I call the `either\/or principle,' which means it is totally uncompromising, speaking to us in terms of 'yes' and 'no' - never as 'yes, but...'.For example, like matter, electromagnetic energy is discontinuous and occurs as a multiple of a definite elemental unit or \"quantum.\" The latter is either that or nothing! Electrons in the atom are found only in orbits at predetermined distances from the nucleus, representing discrete energy levels. They are never observed in between these predetermined orbits. Any electron is either there or nowhere! Biological evolution takes place essentially through \"mutations,\" which are sudden changes or quantum leaps: there is no gradualism. It is either now or never! Translated into the spiritual sphere, which is that of the Whole or sum total of the physical and mental worlds (plus that something extra over and above the summation of parts), this means one is either free or in bondage: one cannot be just a little free! Either one is caught within the prison of thought, which is always based on memory and so of the past, or one functions in the here and now, when each moment is totally fresh, unprecedented - representing a dying to the old and a rebirth. There can be no in-between state, like living simultaneously a little in the present and a little in the past: Similarly, death is a fact with which one does not argue. It is final: one cannot be just a little dead. Thus, one learns to accept hard facts, and to move ever from fact to fact, staying totally clear from opinion and fantasy. And all learning that does not depend on memory but on insight takes place in steps, and mutations. Understanding of deep issues comes in flashes, and there is nothing gradual (i.e., time-bound) about it.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe same crisp and uncompromising spirit permeates That Pathless Land, which proves to me that its author, although not a scientist, is very much in tune with reality. At the same time, he is honest enough to admit the limits of his understanding.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eOne of the best and most interesting chapters in the book I found 'Imprisoning Cage of the Self,' which is a minute account of the various ways in which the self seeks to defend its continuity, and thereby assures it will never go from bondage to bondage. By closely following this process, at once Krishnamurti's thesis of 'the thinker is the thought' - which is central to his teaching, yet confounds so many students -becomes crystal clear, and there is an end to the psyche's insidious duality. Mr. Weeraperuma explores not only Krishnamurti's teaching, but also his own mind, and, through the lucid manner in which he reports his observations, gives us the incentive to do likewise.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe entire subject area of this book is of absorbing interest, and not mainly to newcomers to teaching as the author suggests. I predict that his book will prove equally rewarding to those who have long been familiar with Krishnamurti's work.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003ePreface\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThese essays are a new investigation of the teachings of Krishnamurti. This book is not intended in any way to be an interpretation of his teachings: it is purely an inquiry into them and nothing else. I hope this work stimulates readers to study Krishnamurti's own books of which there are fortunately a great many. For therein they will surely discover priceless spiritual treasures. There are millions in our world, alas, who have never heard of Krishnamurti, not to speak of those who have never had the good fortune of either listening to his numerous discourses or reading his voluminous writings.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThis volume is primarily addressed to such persons. Even if it enables just one such person to become acquainted with the teachings, its writing will have been worthwhile. This publication can best be described as the personal testament of someone who for a long time has been seriously and sincerely trying to understand the message of this great seer of our times.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eI have written these essays in the hope that the readers of this book will somehow share with me the experience of journeying inwardly into the hidden depths of the psyche. It is truly a voyage without a destination because self-knowledge is so vast and seemingly endless. In a sense, this book may be regarded as a sequel to my Living and Dying from moment to Moment which was published by Chetana in 1978.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSome readers of the latter work urged me to write yet another book in which I was asked to discuss, among other subjects, the following question: Why are the teachings so silent on political, social and economic problems? I responded to this challenge by writing two chapters which are included in the present publication: 'Within Me is the Whole World' and `Wars Begin in the Minds of Men'. All the chapters are new in the sense that they have never been published before, except for that on Krishnamurti's visit to Sri Lanka' which was originally published in Krishnamurti Activities - Australia of January 1981. The chapter 'Random reflections' consists of jottings from a notebook.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eFinally, I must express my deep gratitude to two dear friends: Mr V. Thanabalasingham of Sri Lanka, who very painstakingly revised the manuscript and Mr Sudhakar S. Dikshit, Editor of Chetana's Krishnamurti Library who has always encouraged me to write on Krishnamurti. His inspiring words have been a source of great strength to me.\u003c\/p\u003e","brand":"Susunaga Weeraperuma","offers":[{"title":"Default Title","offer_id":41562467926154,"sku":"","price":185.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ThatPathlessLand.jpg?v=1659009432"},{"product_id":"vedic-physics-towards-unification-of-quantum-mechanics-and-general-relativity","title":"Vedic Physics","description":"\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003e\u003cstrong\u003e\u003c\/strong\u003eThe present volume on Vedic Physics by Keshav Dev Verma is indeed a unique attempt to interpret ancient Indian literature by defining various symbols, concepts and terminology occurring in Vedic hymns and other texts. While accepting Maharsi Dayananda's view that Vedas are the repository of all true sciences, the author does examine this statement with a view to test it on the hard rock of truth.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: left;\"\u003eShri Verma has selected the Sankhya-Patanjala system that explains the physical world (Universe) on the basis of Cosmic evolution; the Vaisesika-Nyaya expounds the methodology and elaborates on the concepts of physics, chemistry and mechanics. Shri Verma has very systematically tried to interpret the Sankhya aphorisms and concludes that the ultimate ground to which the manifested world can be traced is Prakrti having three attributes-Sattva (existence), energy at rest or Rajas (energy that which is efficient in a phenomenon and is characterised by a tendency to move and overcome any resistance) and Tamas (mass or inertia) which resists the Rajas to do work and also resists Sattva from conscious manifestation.\u003c\/p\u003e\n\u003cp data-mce-fragment=\"1\" style=\"text-align: center;\"\u003e\u003cstrong\u003eReview(s)\u003c\/strong\u003e\u003c\/p\u003e\n\u003cul style=\"text-align: left;\"\u003e\n\u003cli\u003eThis work will certainly inspire other serious-minded scholars to undertake further research on this count and provide a deeper understanding of 'Atom' and the 'Universe'. I congratulate Sri Verma for producing this book.-Murli Manohar Joshi, in his Foreword\u003c\/li\u003e\n\u003cli\u003eK. D. Verma has demystified the Vedic hymns by decoding the symbols, technical terms and concepts, thereby many of the mute problems, some fundamental issues in Indian scientific tradition in general and in particular mathematics, astronomy, physics, material and life sciences, ...This being highly commendable, puts him in the list of illustrious predecessors.-Dr.S.N. Bhavsar, in his Introduction\u003c\/li\u003e\n\u003cli\u003eThis book leaves undeniable marks and impressions that linger and recycle in the mind suggesting that there is something unique and novel that needs to be pursued. ...It compels one to continue to think.-Dr.B.D. Kulkarni, Director, National Chemical Laboratory, Pune\u003c\/li\u003e\n\u003cli\u003eThis is a bold and brave book that will evoke and provoke both modern scientists as well as researchers of ancient Shastras to test their models in the light of the Vedic model which the author believes is the only valid and irrefutable model of reality.-Dr.Vijay Bhatkar, Renowned Computer Scientist, Pune\u003c\/li\u003e\n\u003c\/ul\u003e\n\u003ccenter\u003e\u003cb\u003eFrom the Jacket\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eAlthough difficult to comprehend at first reading, both to the people in the East and West trained in the modern methods of learning, this book leaves indelible marks and impressions that linger and recycle in the mind suggesting that there is something unique and novel that needs to be pursued. The book lays down an alternative original framework and template for enquiry of the human mind. The framework is generic and based on the Sankhya philosophy and school of thought. It elaborates on the fundamental notions such as (Prakriti, Nlahat, Ahankar, Rita and Satya, Bramha and Prajapatis, the universe creation, sphota, tanmatras, panch mahabhutas, purush, yagna, kala, pralaya etc) and endeavours sometimes unnecessarily labour to link them to what we built now in modern physics. In its own right, the framework is sufficiently exciting to be pursued to an eventful conclusion. The framework is far more than encompassing physics alone. Modern physics, as we understand it, deals with matter, at all locations, and in all its aspects including its state, composition, characterization, properties such as magnetic, electric etc, energy states levels and forms, evolution and transformation, motion and dynamics interactions and force fields and so on so forth. The basic settings, as assumed and occasionally verified, allow for sometimes building exacting relationships between cause and effect, while for some others the relationships are at best approximate and for yet others the situations could even be paradoxical. The conventional approach understands this as events occur at all possible length and time scales and according to their importance contributes to the net outcome. Integrating the chain of such events together spanning a range of scales as wide as 10-12 to 1012 has always been a problem. The curse of dimensionality and the presence of nonlinearity may as well be the creation of our own basic premises and perception.\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eForeword\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eThe question is: Can the alternative approach propounded here pave the way? If so – how does one quantify the causal relation and predictability? Shri. K.D. Verma, the author, has laid down the foundations using unobstructed and free-flowing language. I am sure this will excite the nascent minds to take it further. The type set is free of trivial errors and the book – even, if not understood clearly by all uninitiated persons like me, is certainly a pleasure to read. It compels one to continue to think.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eSaid al—Andalusi, a noted Arab scholar, stated that \"India is the first nation to have cultivated science\" and praising Indians for their knowledge further says, \"India is known for the wisdom of its people. Over many centuries, all the kings of the past have recognized the ability of the Indians in all branches of knowledge. Referring to theology he writes, \"Some of them (Indian people) believe in the creation of the world, while others believe in its eternity...the majority of the Indians believe in the eternity of the world because it is created by the creator of the creators.\" As regards the cosmology of Indians Andalusi remarks \"...(they) say that all the seven planets and their apogees and perigees meet in the head of Aries once every four thousand thousand thousand years and three hundred thousand thousand years and twenty thousand thousand solar years. They call this cycle the ‘period of the universe’ because they believe that when all the planets meet in the head of the Aries everything found on Earth will perish, leaving the lower universe in a state of destruction for a very long time until the planets and their apogees and perigees disperse back to their zodiacs (constellations). When this takes place the world returns to its original state. The cycle repeats itself indefinitely.\" (Book of the Category of Notions by Said al-Andalusi — ed. by Sema an I. Salem and Alok Kumar, the University of Texas Press, Austin, Texas, 1991)\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIt appears that some aspects of Indian cosmology, particularly the cyclic nature of creation and annihilation, had travelled to the Arab scholars and probably through their writings to the European world. But Indians had a much deeper insight and an equally strong system of correlation of cause and effect in interpreting natural phenomena. The scientific perceptions of ancient Indian genius are reflected in concepts regarding the ultimate structure of matter, which were first propounded by the Indians. The evolution of elements which are the building blocks for forming diverse compounds has been discussed in various schools of philosophy in India. Ancient Indians had a fairly good understanding of measuring and mapping, investigating the course of heavenly bodies, agricultural techniques and of analyzing the constitution of matter. The sources of various scientific perceptions are traced to Rgveda. One is simply wonderstruck to find in certain hymns a searching enquiry into the creation of the world. The song of creation is described in the 129th Sukta of the 10 “Book of Rgveda which says:\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThen was not non—existent nor existent;\u003cbr\u003eThere was no realm of air, no sky beyond it.\u003cbr\u003eWhat covered in, and where? and what gave shelter?\u003cbr\u003eWas water there, an unfathomed depth of water?\u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eIntroduction\u003c\/b\u003e\u003c\/center\u003e\u003ccenter\u003e\u003cb\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cp style=\"text-align: left;\"\u003eOne, who goes through the book, is sure to exclaim, Remarkable! Marvellous! notwithstanding an apparently polar tradition of the Vedas and modern science, the subject of the book is undoubtedly remarkable and wonderfully dealt with. Rarely indeed one comes across such a grand exposition of the Vedas, of Indian scientific and philosophic traditions in the light of modern science, that reflects the comprehensive grip over both the disciplines, singly and jointly, on the part of the author. The natural outcome is a step ahead towards cherished Grand Unification Theories (GUT) like that of Quantum Field Theory due to clues and insight, especially from Vedic tradition. It also is an attempt of uniting the East and the West which are also diametrically opposite to each other. But at the deep, fundamental level or at the top transcendental level, we see that this opposition gets dissolved or gets evaporated. However, these two extremes may appear to be two poles apart like the two faces of the Greeko-Roman divinity Janus or the Vedic twin divinities of Asvini Kumaras, the Physicians of Gods.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Vedas stand for self-revelation, cosmic revelation, self-realization and cosmic realization - an inner journey towards the Reality, the Truth. Modern science follows an external journey towards the same. The Vedas, however, are subjective, experiential, continuous, analogous, qualitative, supra-sensory and supra-rational yet direct the field of Spiritual Energy. Science is materialistic, and objective, . experimental, digital, logical, and rational with its source in axioms, postulates, basic principles and laws of Nature - the field of Matter and Energy.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe knowledge gained by Vedic seers is called Yogaja-pratyaksa, and that of scientists is called Indriya pratyaksa, i.e., both are direct perceptions (pratyaksa = directly through eyes, i.e., sense faculty in general), but belong to different orders. One is a sudden explosion and the other is a step-by-step exposition. The one implies the other, the personal and impersonal aspects of the same reality. Both could mutually conform or confirm; the unification or integration of both would be the cherished height of the human profile.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe Sankhya, on the other hand, is the bridge in the Indian context between Vedic or Yogic perception, and scientific traditions as well, and also between Eastern and Western epistemologies. It has its source and base in the principle of duality, primarily binary, numerical (sankhya = number, while Sankhya as a school implies proper expression which is quantitative and numerical as well) knowledge representation.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe major thrust of modern science, not to exclude the classical and pre-classical one, is the theory of the creation of the universe, its beginning (Big Bang), sustenance and dissolution (the big crunch) - the evolution. It addresses inter alia, the four natural forces, the world of matter and anti-matter, the microcosmic (Quantum mechanics), and the macro-cosmic (General Relativity) including space and time. The Vedas and Sankhya (i.e., Indian philosophical and scientific tradition as a whole, notwithstanding internal differences and distinctions) also centre around the same issue. However, evolution in the Indian context also anticipates involution (cyclicity). Sankhya, within its duality or binary algorithm, floats a total of twenty-five principles scheme, wherein Purusa (Cosmic person) is one, and the other is Prakrti (Creatrix) which contains twenty-four principles with eight major and sixteen secondaries, evolved out of these eight. As compared to Prakrti as One, Purusa is also One, but in the process of evolution. He inspires Prakrti to transform itself into a cosmic system. Prakrti comprises Mahat (lit. the Great One), Ahankara (individuality\/ego), three gunas (qualities\/ properties), five subtle elements principles (called panca tanmatras) like sound, touch, colour, taste, smell, five gross elements (panca- mahabhutas), which correspond to Akasa (ether), Air, Fire, Water and Earth, respectively to the former group. The present author includes some more concepts, principles or categories from Vedic lore like ritam (dynamic principle), Satyam (essential, existential principle), Brahma (Atom, the creation ten in number), yajna (cosmic sacrifice as well as the smallest version of it), kala (Time), pralaya (dissolution), mahat sphota (the Big Bang). In principle, this scheme covers implicitly the concepts, and the theories of Creation from pre-classical, classical and modem science as well.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn fact, as the title itself implies, there have been three major drives in this direction of interaction between ancient Indian cultural tradition and Western thought that goes back a few centuries starting from Europe. The first is that of a derogatory approach to condemn the Indian tradition in every respect, as against the Western, especially the modem materialistic one. The other is the positive one which discovers that there had been no antagonism between religion (church), philosophy and science (mind and matter, science and spirituality) conspicuously present in the West, but absent in Indian tradition. The third is the one that is due to the very rich and profound Vedic and Yogic heritage followed by philosophical and scientific tradition that tries to find out the clues and get insights from it, then to unify not only science in general, but the two most powerful, seemingly contradictory and competitive parallel theories of Quantum Mechanics and General Relativity, that have been desperately cherished and tried out by no fewer figures than Max Planck, Einstein, Niels Bohr, Schrodinger, Heisenberg, David Baum, not to speak of Abdus Salam, Penrose, Hawking etc. In India Swarm Dayananda Sarasvati was the first powerful person followed by Swami Vivekananda, then by Maharsi Aurobindo, equally powerful figures, attested by their works, available in print. The second and the third drives also were addressed by them. Their lives and activities were examples of this spirit of unification. The second and the third drive is found reflected in the works of the Indologists in the West, and numerous other Western scholars, researchers and scientists during the last few' decades. Such prominent works are; Tao of Physics, The Dancing Wu Lie Masters, Physics as Metaphor, Brahman is Equal to Me, etc. Therein, an attempt has been made to see parallels between ancient Indian tradition (Vedic\/Buddhist\/ Jain), philosophical, scientific and others, and Western tradition, both religious and scientific. Sincere effort is made therein to get some light, some glimpses, some breakthroughs to overcome the antagonism between science and religion, spirituality and materialism, matter and consciousness, and at the end, a royal road to unify, integrate the Quantum Mechanics and General Relativity. A number of Indian scholars too have started treading on this path.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eIn the post-Independence era, there have been many strides in this direction, the most powerful of which has been that of Maharsi Mahesh Yogi and his team of scientists, Swami Ranganathananda of Ramakrishna Mission, Swami Satyaprakasha, Bhagavaddatta, ISKCON group and recently Prajapita Bramha Kumari Group. For Shri Keshav Dev Verma the source of inspiration is Maharsi Dayananda Sarasvati, who stood against the committed serious attempts to deride Veda undertaken by a few Western scholars and those Indologists who followed them blindly. His lineage was continued by some of his followers. With this zeal and inspiration, keeping pace with those who are engaged in Grand Unification, has come this work. Shri Verma's mission, all this, is the result of his last thirty-five years' efforts.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eModern science actually begins with Galileo, Copernicus and Kepler, grows with Newton, matures, transcends and reaches height with Max Planck, Einstein, Niels Bohr, Schrodinger, Heisenberg and others. Historically from Newton onwards, Nature, the Reality, were encapsulated in formulae, equations, and derivations, and were thus brought down on the slate and pencil, subject to various transformations in the hands of the scientists.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eTill then Indian scientific tradition, that followed the Vedas, was ahead in almost every field, the world over, and the Vedas did reflect definitely the then sciences and scientific tradition. There are some problems, however, that are posed while understanding and translating them due rather to their being very much ancient, couched in a most ancient version of Sanskrit, loss of continuity and communication, the very cryptic, mystic and codified form of Vedic lore itself. For those who are not initiated into it, nor exposed to the tradition, this is very much the truth. In the case of modern science, excepting those who are not directly in it, a similar is the case.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eScience accepts an observer, a witness, albeit outside the lab, outside the office, the realm of science, built up by him only. Neither can it locate him nor can accept a priori, as India did long back in the past by positive and negative (anvaya and vyatireka siddhi) epistemological deliberations as consciousness, the very property of the soul, that is concomitant with existence and bliss. That is the true nature of the soul. It turns out to be the self, the soul. The Quantum Mechanics, notwithstanding this, has let it enter inside its kernel, as something more than the observer, the participant, the very component of the experiment. Sankhya following Vedas accepted Prakrti (the Supreme Creatrix) as the material cause, and Purusa, (the Supreme Person) as the efficient cause of the universe, thereby forming the link, the bridge between Vedas, Indian scientific tradition, as well as modem science in general.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eK.D. Verma has demystified the Vedic hymns by decoding the symbols, technical terms and concepts, thereby many of the mute problems, some fundamental issues in Indian scientific tradition in general and in particular mathematics, astronomy, physics, material and life sciences, have been resolved, interpreted properly, and this is the most positive contribution of the present author. Many other occult, esoteric, enigmatic, obscure ideas, concepts and terms in Indian culture have been made intelligible, meaningful, significant, relevant, and even scientific by the author for the first time, so lucidly. This being highly commendable, puts him on the list of illustrious predecessors.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eWith this background, one can appreciate the author's venture, when he retrospectively interprets Vedic and Sankhya traditions in the light of modem science. Contextually he then envisages five basic principles (panca tattvas or panca tanmatras) associated further with their respective evolutes, the five gross, structural elements (called panca mahabhutas), sound and ether, touch and air, form and fire, taste and water, smell and earth (sabda-akasa, sparsa-vayu. rupa-tejas, rasa- jala, gandha-prthivi) inclusive not exclusive. They address themselves by their permutations and combinations at various levels. To the author the first group satisfies the Quantum state, the microcosm, and the other satisfies the General Relativity state, the macrocosm. This is simply a stupendous exposition in the book.\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eHis exposition of prakrti (the material cause)- the field of matter, and of Purusa (the efficient cause)- the field of consciousness, the witness (the observer), the brahma, the atom, the symbol of the smallest and biggest form of Reality, that of Prajapati (ten in number) of the Vedic pantheon, is superb. Equally illuminating is the exposition of rtam, satyam, the dynamic and static, kinetic and potential character of the Creation, the Reality, and is no less provoking. Similarly, the interpretation of the cluster of stars, Saptarsis with their female counterparts in terms of matter and anti-matter world (the phenomena of positive and negative sub-elementary particles) is very much revealing. No less interesting is the explanation of yajna (the sacrificial institution), of kala (time, the comprehensive one ), mahat-sphota (vis-à-vis Big Bang) and of pralaya (final dissolution-the Big Crunch).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe most salient feat of this exposition and interpretation is that he has thrown a new light, the unprecedented one, on those and other vital ancient Indian issues which, at the same time, support, complement or confirm the modern scientific discoveries and also advance the endeavours of the scientists’ communities, at their initial (the fundamental) and at the top (the metaphysical\/philosophical levels) not certainly at the middle (the objective) rational, the field proper and unique to modern science, wherein both, at lower and upper levels we find limits and scopes, of the ancient and modern physical (science) and metaphysical (the philosophical) tenets of the Western and the Eastern traditions (i.e., the expression of the unity and the diversity principle).\u003c\/p\u003e\n\u003cp style=\"text-align: left;\"\u003eThe most outstanding outcome of the work by Shri Verma is the Vedic model, the Vedic calendar, expressed in mathematical terms formulated as an equation, that is at Quantum Mechanics and General Relativity and their unity. It is a Unified Algorithm and Unified Equation. For scientists, Indologists and researchers, the book would be a source of great inspiration.\u003c\/p\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003eContents\u003c\/b\u003e\u003c\/center\u003e\n\u003cp\u003e \u003c\/p\u003e\n\u003ctable width=\"100%\"\u003e\n\u003ctbody\u003e\n\u003ctr\u003e\n\u003ctd width=\"10%\"\u003e \u003c\/td\u003e\n\u003ctd width=\"70%\"\u003eDedicated to the Memory \u0026amp; Mission of Maharsi Dayananda Sarasvati\u003c\/td\u003e\n\u003ctd width=\"20%\"\u003evii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eDevanagari Letters and Their Indo-Romantic Equivalents\u003c\/td\u003e\n\u003ctd\u003eix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAbbreviations\u003c\/td\u003e\n\u003ctd\u003exiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eForeword by Dr. M.M. Joshi\u003c\/td\u003e\n\u003ctd\u003exv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eFounder Editor’s Exordium\u003c\/td\u003e\n\u003ctd\u003exxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eIntroduction\u003c\/td\u003e\n\u003ctd\u003exxxiii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePreface\u003c\/td\u003e\n\u003ctd\u003exxxix\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAcknowledgement\u003c\/td\u003e\n\u003ctd\u003exliii\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003ePrologue\u003c\/td\u003e\n\u003ctd\u003exlv\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003e\u003cb\u003eChapters\u003c\/b\u003e\u003c\/td\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e1.\u003c\/td\u003e\n\u003ctd\u003ePrakrti – The Material Cause\u003c\/td\u003e\n\u003ctd\u003e1\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e2.\u003c\/td\u003e\n\u003ctd\u003eMahat\u003c\/td\u003e\n\u003ctd\u003e9\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e3.\u003c\/td\u003e\n\u003ctd\u003eAhankara\u003c\/td\u003e\n\u003ctd\u003e23\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e4.\u003c\/td\u003e\n\u003ctd\u003eRta\u003c\/td\u003e\n\u003ctd\u003e27\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e5.\u003c\/td\u003e\n\u003ctd\u003eSatya\u003c\/td\u003e\n\u003ctd\u003e33\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e6.\u003c\/td\u003e\n\u003ctd\u003eBrahma \u0026amp; Prajapatis\u003c\/td\u003e\n\u003ctd\u003e39\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e7.\u003c\/td\u003e\n\u003ctd\u003eA Universe is Born\u003c\/td\u003e\n\u003ctd\u003e49\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e8.\u003c\/td\u003e\n\u003ctd\u003eMahat Sphota\u003c\/td\u003e\n\u003ctd\u003e59\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e9.\u003c\/td\u003e\n\u003ctd\u003eTanmatra\u003c\/td\u003e\n\u003ctd\u003e73\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e10.\u003c\/td\u003e\n\u003ctd\u003ePanca Mahabhuta\u003c\/td\u003e\n\u003ctd\u003e79\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e11.\u003c\/td\u003e\n\u003ctd\u003eAkasa\u003c\/td\u003e\n\u003ctd\u003e85\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e12.\u003c\/td\u003e\n\u003ctd\u003eVayu\u003c\/td\u003e\n\u003ctd\u003e93\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e13.\u003c\/td\u003e\n\u003ctd\u003eAgni\u003c\/td\u003e\n\u003ctd\u003e101\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e14.\u003c\/td\u003e\n\u003ctd\u003eJala\u003c\/td\u003e\n\u003ctd\u003e111\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e15.\u003c\/td\u003e\n\u003ctd\u003ePrthivi\u003c\/td\u003e\n\u003ctd\u003e119\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e16.\u003c\/td\u003e\n\u003ctd\u003ePurusa- The Efficient Cause\u003c\/td\u003e\n\u003ctd\u003e127\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e17.\u003c\/td\u003e\n\u003ctd\u003eYajna\u003c\/td\u003e\n\u003ctd\u003e151\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e18.\u003c\/td\u003e\n\u003ctd\u003eSupreme Master of Science\u003c\/td\u003e\n\u003ctd\u003e163\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e19.\u003c\/td\u003e\n\u003ctd\u003eKala\u003c\/td\u003e\n\u003ctd\u003e173\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e20.\u003c\/td\u003e\n\u003ctd\u003ePralaya\u003c\/td\u003e\n\u003ctd\u003e189\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e21.\u003c\/td\u003e\n\u003ctd\u003eVedic Model\u003c\/td\u003e\n\u003ctd\u003e211\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e22.\u003c\/td\u003e\n\u003ctd\u003eVedic Calendar\u003c\/td\u003e\n\u003ctd\u003e219\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eEpilogue\u003c\/td\u003e\n\u003ctd\u003e225\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix: A\u003c\/td\u003e\n\u003ctd\u003e241\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eAppendix: B\u003c\/td\u003e\n\u003ctd\u003e257\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003ctr\u003e\n\u003ctd\u003e \u003c\/td\u003e\n\u003ctd\u003eSubject Index\u003c\/td\u003e\n\u003ctd\u003e261\u003c\/td\u003e\n\u003c\/tr\u003e\n\u003c\/tbody\u003e\n\u003c\/table\u003e\n\u003ccenter\u003e\u003c\/center\u003e","brand":"Keshav Dev Verma","offers":[{"title":"Default Title","offer_id":41562475495562,"sku":"","price":925.0,"currency_code":"INR","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/products\/ezgif.com-gif-maker.jpg?v=1659009690"}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/0592\/8583\/1818\/collections\/philosophy-173622.jpg?v=1748428539","url":"https:\/\/www.motilalbanarsidass.com\/collections\/philosophy.oembed?page=17","provider":"Motilal Banarsidass","version":"1.0","type":"link"}