The volume editors have organized the volume as a set of ten couplets and triplets.

Ali comparative studies imply simultaneously an identity and a difference, a situation that is replete with intellectual difficulties which give rise to interminable disputes regarding whether we are talking about the same thing or different things. One may cut the gordian knot by deciding either way, but the situation would reappear again as it is bound up with the comparative perspective itself and not with any particular example of it. How long shall we go on “naming”, for the process is (...) unending and ultimately “everything is what it is. and not another thing”. Or, if we do not like “names” as they hardly give us any knowledge and if we opt for “description” which gives us “facts”, then they too are as unending as the “names”, for, as the Jains taught us long ago, they are a function of the dṛṣti that we have or the point of view that we adopt. (shrink)

God as a term denoting that which is ultimately real and absolutely valuational is simultaneously the necessary presupposition of all thought and action and also their ultimate goal. Yet, it is equally true that it is neither known nor even knowable in principle in the sense that any finite being or set of such beings may hope to know it in any determinate manner. Being generally conceived as beyond both space and time and transcending them in the sense that, even (...) when considered as immanent in the world, It can never be regarded as completely revealed at any particular point in space or time, it cannot but be unknown and unknowable in the deepest sense of the word. Yet, however paradoxical the idea of God may be, it is a symbol of that which man as a self-conscious reflective being, who both knows and acts, has to encounter at every turn. (shrink)

To talk of God is almost a presumption, for who can say with any certainty that it is or if it is, in what sense of “is” it is, and what is its nature. And, perhaps, of all those who talk of God, the philosopher is the least qualified, as by temperament and training he lives in a world where concepts and arguments and ratiocinative thought are more real than anything else. And God, whatever it may or may not be, (...) is not an idea or a concept or the conclusion of a well-reasoned chain of argumentation. Nor is it even a hypothesis to be tested or a necessary postulate without which our experience would make no sense and life cease to have a meaning. (shrink)

Festschrift honoring Daya Krishna, b. 1924, professor of philosophy; comprises contributed articles.

Most writings on Indian philosophy assume that its central concern is with moska, that the Vedas along with the Upanishadic texts are at its root and that it consists of six orthodox systems knowns as Mimamasa, Vedanta, Nyaya, Vaisesika, Samkhya, and Yoga, on the one hand and three unorthodox systems: Buddhism, Jainism and Carvaka, on the other. Besides these, they accept generally the theory of Karma and the theory of Purusartha as parts of what the Indian tradition thinks about human (...) action. The essays in this volume question these assumptions and show that there is little ground for accepting them. A new counter-perspective is presented for the articulation of the Indian philosophical tradition that breaks from the traditional frame in which it has usually been presented. (shrink)

Transcript of papers presented in a seminar and meetings.

'Saṃvāda' is the live report of a dialogue between two philosophical traditions, the Indian and the western, transcribed and edited from the tapes of a week-long seminar held at Pune in 1983. The central issue whether one need postulate 'propositions' as entities to account for our understanding of sentences which are false or those whose truth and faksity is not yet known. The Indian answer is a definitive 'No.'.

Description: The Nature of Philosophy is a reprint of the very first book published by Daya Krishna. based on his doctoral work, completed in 1951 in the Department of Philosophy of Delhi University. The book is a critical examination of the presuppositions of the philosophical enterprise; it considers with admirable clarity and critical acumen diverse styles and genres of philosophical reflection: analysis, phenomenology, existentialism, and other historical modes of doing philosophy. Daya Krishna moves from one mode (...) to another with great facility and seamless ease. Although written more than fifty years ago. the book is an impressive example of philosophical modernity. The present reprinted version consists of the original twelve chapters and has an Introduction by Mrinal Miri as well as a Bibliography and an Index. The book is an outstanding contribution in philosophy and would be beneficial to scholars of various areas of philosophy, humanities, social and the natural sciences. (shrink)

The Development In Nyaya, Mimamsa, Vedanta And Samkhya From The End Of Seventeenth Century Onwards Is Delineated In This Book And Which Reveals That It Is Not Only A Period Just Of Pariskata Or Subtle Refinement As Is Generally Believed But Also That Of Genuine Creative Innovation. The Same Can Be Said In The Field Of Alamkarasastra, Vyavaharasastra And Dharmasastra And Also In The Thinking Done In The Field Of Philosophy, Written In English Language, Since The Coming Of The British. (...) It Also Tries To Develop A New Methodology For The Historiography Of Thought, Which May Be Relevant To Other Fields Of History Writing As Well. It Also Suggests The Direction Which Further Works May Take In Future. (shrink)

Contributed articles presented at the Seminar on the Intellectual Dimensions of Bhakti Tradition in India held at Sri Caitanya Prema Sansthan from 13th to 16th Oct., 1988.

Articles on Indic and Western philosophy.

This book undertakes a critical analysis of the moral, legal, political, and social thought of ancient India - as reflected in the Vedas, Upanishads, Puranas, Dharmasastras, Buddhist, Jaina and Agamic literature - from a tradition-rooted yet liberal/modern point of view.

Contributed articles on Vedanta, Mimamsa and Nyaya philosophy; previously published in Journal of the Indian Council of Philosophical Research.

Corpus of critical study on the thought and works of Debi Prasad Chattopadhyaya predominantly on philosophy of sciences with cultural philosophy; contributed articles.