Exposition of Daśaprakaraṇa (ten minor collective tracts) on Dvaita Vedanta by Madhva, 13th cent. ; includes complete text in Sanskrit.

Contributed research papers presented as National Seminar on Vedic Astro Sciences, organized by S.V. Vedic University on 7th and 8th June, 2008 in association with the Centre for Theoritical Studies and Research, Birbhum, West Bengal).

Study of Prasthanaratnakara by Purusottamacaranagosvamin, exposition of Brahmasūtra of Bādarāyaṇa from the Śuddādvaita point of view in Hindu philosophy.

On Hindu ethics and code of conduct in Hindu smr̥tis.

On theory of Knowledge and semantics accroding to Mimamsa philosophy.

In lieu of an abstract, here is a brief excerpt of the content:Response to Robert Zydenbos' Review of An Introduction to Mādhva VedāntaDeepak SarmaIntroductionI am grateful to the editors of Philosophy East and West for asking me to write a response to Zydenbos' review of my book, An Introduction to Mādhva Vedānta. To this end, I will address four issues: typographical errors, unfounded claims about my translations, content and problems of method and theory, and the future of scholarship in Mādhva (...) Vedānta.Typographical DoṣasFirst, I wish to thank Zydenbos for pointing out the typographical errors. I take full responsibility for them and I intend to correct them in future editions. These are unintentional mistakes and should not be taken as an accurate indicator of my academic ability. I invite readers to examine my other publications on Mādhva Vedānta and to decide for themselves. Jayatīrtha (1365-1388 C.E.), a renowned Mādhva commentator, explained the reasons for such errors in his Pramāṇapad-dhati. He held that defective eyes, whether from cataract, jaundice, or the like,1 [End Page 670] can give rise to defective knowledge, and further, that if an object is too far away, too near, too small, obstructed, or even mixed with similar things, then this will give rise to incorrect knowledge.2 I knew that such errors were likely to occur (especially given the size of the fonts in the page proofs!), which is why I wrote the following in my acknowledgments: "Errors that remain in this text are entirely my own responsibility. If any are found I beg your forgiveness and hope that they inspire you to further study Mādhva Vedānta!" (p. xi). Perhaps all of the undue attention paid by Zydenbos to typographical errors (he devoted a significant portion of his review to them) will inspire further study!TranslationsI am delighted that Zydenbos found my translations to be "not badly done" and disappointed that he incorrectly "assumes" that they are not my own. Rest assured that they are mine. I was assisted by Professor Lawrence McCrea and scholars of the Pūrṇaprajña Saṃśodhana Mandiram (PPSM) and have dutifully acknowledged all of them in my book (p. xii). Zydenbos should know better than to speculate about matters he has no knowledge of.Content and Methodological IssuesThe typographical errors and accusations of plagiarism are far less interesting than the points that were raised about the content of my book. Disputes in the West about interpretations of Mādhva Vedānta are recent; it has been largely ignored in favor of Buddhism and the crypto-Buddhist school, namely Advaita Vedānta. There have been very few books on Mādhva Vedānta written by outsiders, and those few are no longer in print, are poorly written, use dated language, or are in a language that is not available to most lay Mādhvas. Interpretations of Mādhva doctrines made by their authors have remained unquestioned by Western readers given the relative novelty and obscurity of Mādhva Vedānta, while Mādhva insiders have ignored most of them. It is wonderful, then, that Zydenbos doubts my interpretations. After all, his disputes are among the first ones published by an outsider concerning the interpretation of Mādhva doctrines.3Zydenbos' skepticism is reason for celebration for it indicates that Western scholarship on Mādhva Vedānta has come of age. There are now enough scholars of Mādhva Vedānta (or, rather, scholars who claim knowledge of Mādhva Vedānta) in the West that such a debate can occur. I invite others to investigate the points of dispute and to join this expanding community!Zydenbos has also faulted me on the organizational principles of my introductory text. I have, as he correctly notes, intentionally ignored issues of contemporary politics, a topic that he finds essential. Although some historical and political issues are relevant, I find that philosophical discourse sans context is far more intellectually appealing. I am well aware of my biases and have acknowledged the limitations of my historical analysis: [End Page 671]... the history presented here is not intended to be comprehensive. Instead, it is intended... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Robert Zydenbos' Review of An Introduction to Mādhva VedāntaDeepak SarmaIntroductionI am grateful to the editors of Philosophy East and West for asking me to write a response to Zydenbos' review of my book, An Introduction to Mādhva Vedānta. To this end, I will address four issues: typographical errors, unfounded claims about my translations, content and problems of method and theory, and the future of scholarship in Mādhva (...) Vedānta.Typographical DoṣasFirst, I wish to thank Zydenbos for pointing out the typographical errors. I take full responsibility for them and I intend to correct them in future editions. These are unintentional mistakes and should not be taken as an accurate indicator of my academic ability. I invite readers to examine my other publications on Mādhva Vedānta and to decide for themselves. Jayatīrtha (1365-1388 C.E.), a renowned Mādhva commentator, explained the reasons for such errors in his Pramāṇapad-dhati. He held that defective eyes, whether from cataract, jaundice, or the like,1 [End Page 670] can give rise to defective knowledge, and further, that if an object is too far away, too near, too small, obstructed, or even mixed with similar things, then this will give rise to incorrect knowledge.2 I knew that such errors were likely to occur (especially given the size of the fonts in the page proofs!), which is why I wrote the following in my acknowledgments: "Errors that remain in this text are entirely my own responsibility. If any are found I beg your forgiveness and hope that they inspire you to further study Mādhva Vedānta!" (p. xi). Perhaps all of the undue attention paid by Zydenbos to typographical errors (he devoted a significant portion of his review to them) will inspire further study!TranslationsI am delighted that Zydenbos found my translations to be "not badly done" and disappointed that he incorrectly "assumes" that they are not my own. Rest assured that they are mine. I was assisted by Professor Lawrence McCrea and scholars of the Pūrṇaprajña Saṃśodhana Mandiram (PPSM) and have dutifully acknowledged all of them in my book (p. xii). Zydenbos should know better than to speculate about matters he has no knowledge of.Content and Methodological IssuesThe typographical errors and accusations of plagiarism are far less interesting than the points that were raised about the content of my book. Disputes in the West about interpretations of Mādhva Vedānta are recent; it has been largely ignored in favor of Buddhism and the crypto-Buddhist school, namely Advaita Vedānta. There have been very few books on Mādhva Vedānta written by outsiders, and those few are no longer in print, are poorly written, use dated language, or are in a language that is not available to most lay Mādhvas. Interpretations of Mādhva doctrines made by their authors have remained unquestioned by Western readers given the relative novelty and obscurity of Mādhva Vedānta, while Mādhva insiders have ignored most of them. It is wonderful, then, that Zydenbos doubts my interpretations. After all, his disputes are among the first ones published by an outsider concerning the interpretation of Mādhva doctrines.3Zydenbos' skepticism is reason for celebration for it indicates that Western scholarship on Mādhva Vedānta has come of age. There are now enough scholars of Mādhva Vedānta (or, rather, scholars who claim knowledge of Mādhva Vedānta) in the West that such a debate can occur. I invite others to investigate the points of dispute and to join this expanding community!Zydenbos has also faulted me on the organizational principles of my introductory text. I have, as he correctly notes, intentionally ignored issues of contemporary politics, a topic that he finds essential. Although some historical and political issues are relevant, I find that philosophical discourse sans context is far more intellectually appealing. I am well aware of my biases and have acknowledged the limitations of my historical analysis: [End Page 671]... the history presented here is not intended to be comprehensive. Instead, it is intended... (shrink)

On philosophy, religion, education, culture, etc.

On Sanskrit language semantics and philosophy.

Treatise on the epistemological concept of cognition and metaphysical theory of causation, presenting the Advaita school in Hindu philosophy.

Study on perception in Indian philosophy.

Digest of published and unpublished texts on Indic philosophy.

Granthayojanā, anonymous supercommentary, on Śābarabhāṣya, commentary on the Mīmāṃsāsūtra of Jaimini; based on a rare manuscript preserved in the Adyar Library.

The present volume, comprising ninteen articles by renowned scholars, is divided into three sections, namely, Buddhist Jaina and Hindu Philsosphical Researches.

ABSTRACT In this essay, I shall discuss Gadamer’s interpretation of Celan’s dialogical poetry in his essay “Wer bin Ich und wer bist Du?” (“Who am I and Who are You?”). One may argue that this is Gadamer’s articulation of the problem of the self-other relationship. To understand the question of self and other, it is first of all necessary to return to the poetic word from which the question arises. Speaking is, for Gadamer, the most profoundly self-forgetful action, because when (...) one speaks, one is so deeply “within the word” that one is not turned toward the word but, rather, to what one wants to say with the word. For hermeneutics, interpreting means putting oneself on the task of the poetic text. The proximity between poetizing and interpreting emerges, also in its specificity concerning the proximity between poetizing and thinking. Such a proximity, in turn, divides itself into two extremes: the word that sublates itself, and the word that stands for itself. It is hence the uncertain fullness of language, where, unsurprisingly, both poetizing and interpreting come into themselves, which constitutes the link between the one and the other. Therefore, the interpreted word, intertwined with the poetic word does not replace what it indicates, but merely points beyond itself, to what is other than itself. Both pursue a meaning that points toward an open realm. (shrink)

The author offers a commentary on the question, “Are there Hindu bioethics?” After deconstructing the term “Hindu,” the author shows that there are indeed no Hindu bioethics. He shows that from a classical and Brahminical perspective, medicine is an inappropriate and impure profession.

Not much work has been done on Hindu bioethics other than by a select few scholars and medical doctors. Professor Cromwell Crawford, author of Dilemmas of Life and Death: Hindu Ethics in a North American Context and Hindu Ethics for the Twenty-first Century, for example, is well known in the field of Hindu bioethics. Others scholars include Dr. Uma Mysorekar, who is a gynecologist as well as the president of the board of trustees of the Ganesha Temple of Flushing New (...) York. She has published several short pieces on Hindu bioethics, and has even been interviewed by PBS for their “Religion and Ethics” program. Dr. H. L. Trivedi, director of the Institute of Kidney Diseases and Research Center at the Civil Hospital Campus in Ahmedabad, India, is also prominent. His pithy paragraph in Transplant Proceedings on Hinduism and organ transplantation is cited with enormous frequency on the Internet and elsewhere. These thinkers, however, are unequivocally wrong in their position that Hinduism supports organ transplantation, and, more importantly, that it offers any coherent or systematic bioethics whatsoever. (shrink)

Vowel phonemes are a part of any acoustic speech signal. Vowel sounds occur in speech more frequently and with higher energy. Therefore, vowel phoneme can be used to extract different amounts of speaker discriminative information in situations where acoustic information is noise corrupted. This article presents an approach to identify a speaker using the vowel sound segmented out from words spoken by the speaker. The work uses a combined self-organizing map - and probabilistic neural network -based approach to segment the (...) vowel phoneme. The segmented vowel is later used to identify the speaker of the word by matching the patterns with a learning vector quantization -based code book. The LVQ code book is prepared by taking features of clean vowel phonemes uttered by the male and female speakers to be identified. The proposed work formulates a framework for the design of a speaker-recognition model of the Assamese language, which is spoken by ∼3 million people in the Northeast Indian state of Assam. The experimental results show that the segmentation success rates obtained using a SOM-based technique provides an increase of at least 7% compared with the discrete wavelet transform-based technique. This increase contributes to the improvement in overall performance of speaker identification by ∼3% compared with earlier related works. (shrink)

Moral conflicts are the situations which emerge as a response to deal with conflicting obligations or duties. An interesting case arises when an agent thinks that two obligations A and B are equally important, but yet fails to choose one obligation over the other. Despite the fact that the systematic study and the resolution of moral conflicts finds prominence in our linguistic discourse, standard deontic logic when used to represent moral conflicts, implies the impossibility of moral conflicts. This presents a (...) conundrum for appropriate logic to address these moral conflicts. We frequently believe that there is a close connection between tolerating inconsistencies and conflicting moral obligations. In paraconsistent logics, we tolerate inconsistencies by treating them to be both true and false. In this paper, we analyze Graham Priest’s paraconsistent logic LP, and extend our examination to the deontic extension of LP known as DLP. We illustrate our work, with a classic example from the famous Indian epic Mahabharata, where the protagonist Arjuna faces a moral conflict in the battlefield of Kurukshetra. The paper aims to avoid deontic explosion and allows to accommodate Arjuna’s moral conflict in paraconsistent deontic logics. Our analysis is expected to provide novel tools towards the logical representation of moral conflicts and to shed some light on the context-sensitive paraconsistent deontic logic. (shrink)