Indian Philosophy

This paper aims to recover the ideas about semantics that are contained in Yāska’s _Nirukta_ (c. 6–3 century BCE), the seminal work of the Indian tradition of _nirvacana_ or etymology. It argues that, within the framework of his etymological project, Yāska developed consistent and sophisticated ideas relating to semantics—what I call his theory of meaning. It shows that this theory assumes the form of explicit and implicit reflections pertaining to the relation between three categories: denoting names (_nāman_/_nāmadheya_), denoted objects (_sattva_/_artha_), (...) and name-giving action expressed by verbal roots (_ākhyāta_). A typology of Yāska’s etymologies for what they reveal about semantics will be proposed and investigated. In doing so, attention will be paid to how Yāska’s ideas resemble and anticipate ideas concerning the difference between polysemy and homonymity, metaphoric transfer, and synecdoche. It is hoped that attending to Yāska’s thus-far largely overlooked ideas will help us better appreciate the _Nirukta_’s role in the history of early Indian engagements with semantics. (shrink)

Is Yogācāra a system of idealist metaphysics or a theory of experience without metaphysical commitments? An increasing amount of literature has argued, since the 1980s, in favor of the second answer. In this paper, I propose to review the background to the question. In fact, most of the attempts to answer the question have been made with reference to Buddhist texts and concepts. However, labels such as “idealism” emerged from Western philosophy and are reflective of specific historical situations and problems. (...) Extending their use to other contexts requires that these specificities are taken into account. Building on an historical survey, I suggest that some essential features of Yogācāra correspond to features of an ancient Greek tradition of metaphysics that has been characterized as idealist: Neoplatonism. On this basis, I come back to the initial question and argue in favor of the idealist interpretation. (shrink)

Study of Amr̥tānubhava, work on Advaita philosophy by Jñānadeva, fl. 1290.

On the life and philosophy of Śaṅkarācārya, Indic philosopher.

Study of Aparokṣānubhūti of Śaṅkarācārya, work on Advaita philosophy.

Classical work with commentary and interpretation on Yoga philosophy.

On the life and works of Vācaspatimiśra, fl. 976-1000, Hindu philosopher.

Commentary on the Mīmāṃsāsūtra of Jaimini, on Mimamsa philosophy.

Study on the philosophy of Cārvāka, classical Indian materialist.

Both the itihāsa-s of the Mahābhārata and the Platonic philosophical ‘epode’ are often used to persuade in conditions where emotion threatens to incapacitate the person for argumentative discourse. Narrative reason has its own conditions of success and failure, opening up a discursive arena in which all kinds of utterances are welcome. Emphasizing the psychagogic function of the ‘once-upon-a-time’ reason, it is worth asking who the real protagonist of the story is and whether the story has a duty or a dharma (...) of its own to fulfill. Dharma and all the dilemmas it brings along with it constitute one of the fundamental problems that make up the whole Mahābhārata. In this essay I wonder about the dharma of the Mahābhārata itself—a literary work which gives itself the name ‘triumph’ (jaya)—and the cultural mission it fulfills in the lives of those who hear it, read it, study it, and share it with others. (shrink)

Contributed articles on Nimbarka Sect and the contribution of Swami Dhanañjayadāsa, Hindu philosopher and scholar belonging to the sect; papers presented at the seminar, held in Uttara Cabbiśa Paragaṇā, India in 2001 and organized by Sukhchar Kathiababa Ashram; centenary commemorative volume in honor of Swami Dhanañjayadāsa.

In this paper, I discuss some philosophical problems connected with the notion of regarding the aggregates (_khandha_) as self in the Nikāyas. In particular, I focus on the attitude represented by the formula “I am this” (_esohamasmi_) which may be labeled as that of identifying with the aggregates. In the first part of the paper, I point out and analyze certain similes contained in the Nikāyas which may be read as implying the existence of a distinction between the aggregates and (...) the individual who regards them as self. Then, I consider a hypothesis that the aggregates are not objective constituents of a human being but subjectively experienced representational phenomena. I argue that several Nikāya texts imply the existence of important aspects of a human being, in particular cognitive ones, which are not conceptualized in the terms of the five aggregates. I also discuss the possibility of interpreting _khandha_s as not active in character but as resultant of other cognitive processes. In the last part of the paper I offer a hypothesis that one of the key aspects of regarding the aggregates as self lies in the identification of a human individual with one’s own phenomenal self-representation which results in a mistaken projection of the notions of agency, identity and subjectivity onto something that is inherently devoid of it. I also consider certain parallels between the ideas present in the Nikāyas and the concepts of the modern philosophy of mind. (shrink)

Interpretation of Brahmasūtra of Bādarāyaṇa from Advaita view point.

Kundakunda’s handling of several basic ideas cannot be omitted when one deals with the following concepts in Jaina philosophy: 1. Sy_āt/siya, syādvāda_ or _saptabhaṅgī_. 2. _Nayas_, _vyavahāra_ and _niścaya nayas_ and _naya_vāda. 3. _Sapta_ and _Nava tattvas/padārtha_ and 4. _Anekāntavāda_. No doubt his dates are a major conundrum; recent research regards him to have lived around the fourth or fifth centuries (Brill’s Encyclopedia of Jainism, BEJ: Brill’s Encyclopedia of Jainism (Handbook of Oriental Studies. Section 2 South Asia), edited by Knut (...) Jacobsen, John A. Cort, Paul Dundas and Kristi L. Wiley. Leiden | Boston: Brill, 2020., p. 853). Moreover, it has been said that Kundakunda “_thread a somewhat new path on which he virtually remained a lone traveller_”, evident by the fact that hardly, if any, Digambara or even Śvetāmbara scholar elaborates on his ideas, let alone crediting him for significant basic insights into Jaina philosophy. Moreover, it seems to be evident, as will be attempted to show, that some ideas appear to be taken over from Kundakunda. Together with Kundakunda’s ‘legacy’, this article will highlight several conundrums regarding the philosophical impact of several concepts in his works that fortunately have not been relegated to oblivion. (shrink)

Contributed seminar papers on concept of knowledge in Indian philosophy organised by Poornprajna Samshodhana Mandirm, Bangalore in March 2010.

Contributed reserach papers on theory of knowledge in Indian philosophy, presented at seminar organized by Rashtriya Sanskrit Sansthan, Srisadasiva Campus, Orissa.

On Tarkasaṅgraha, a treatise on logic as defined in the Nyāya and Vaiśeṣika systems of Hindu philosophy.

Those seeking to lead a spiritual life will naturally ask themselves how to become more spiritual, and just how to live spiritual values. Is positive thinking the foundation of spirituality and, if so, how to get rid of negative thoughts? Must one somehow transcend good and bad, right and wrong? Where does one’s spiritual development truly begin? By enlightened definition, the foundation of a spiritual life is a faultless worldview; and to achieve such flawless vision, a spiritual awakening or Self (...) realization is required. In the book “The Flawless Vision”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan states: “When a person does not have Self-realization (spiritual enlightenment), he always sees faults in others and can never see his own mistake.” Then, Dadashri explains how to attain the Self – describing that the knowledge of Self the beginning of true spirituality. An automatic outcome and one of the most prominent signs of spiritual awakening, is a flawless or faultless vision of others and the world. Among the many spiritual books available from spiritual teachers today, “The Flawless Vision” is a unique and invaluable resource. (shrink)

Verse work on quintessence of Dvaita Vedanta and philosophy of Vishnu faith; includes complete Kannada text.

Meaning and Purpose of Life are perhaps the most thought about, if not talked about, issues on the planet since human beings have walked on earth. This book is another attempt to understand the Meaning and Purpose of Life using ideas of Vedanta in Indian philosophy, and of mainstream economics. Starting from first principles, Dr Agarwal explores the core concept of Brahman in Vedanta, and builds an axiomatic foundation for understanding the meaning and purpose of life using the fundamental ideas (...) of the Prasthana Traya, and in particular of The Bhagavad Gita and The Principal Upanishads. Dr Agarwal adheres to the philosophy of Karma Yoga as his chosen area of interest for the exploration of meaning and purpose, which allows him to seek linkages between the concepts of social welfare in Vedanta and economics. Ideas of lokasamgraha in Indian Philosophy and of externalities in economics provide a clear common ground between the two apparently disparate disciplines. Throughout the book, he emphasizes simple practical approaches for making life more meaningful and happier, while relying fundamentally on the basic ideas of Vedanta. (shrink)

Sanskrit text with Hindi commentary on Viśiṣṭādvaita philosophy.

On the classic Hindu philosophies of Nyaya and Vaiśeṣika ; autocommentary on Bhāṣāpariccheda with Sanskrit and Hindi commentaries.

Classical verse treatise, with autocommentary and commentaries, on the fundamentals of Nyāya and Vaiśesika school in Hindu philosophy.

About the Book: This sacred book deals with the life and teachings of the greatest Acharya of Hinduisim - Sri Sankara Bhagavadpada. This is not a historical biography of the Acharya, but a magnificient independent Vedantic epic. While unravelling the life of the great Master, sparks of profound spiritual insights flash forth. The Majesty of the teachings and the glory of the teacher open the sluice gates of deep peace and give the glimpse of our true nature. In the course (...) of narration, the doubts that a seeker may have, regarding Vedanta and spiritual practices, are clarified. A devout reader of this text is sure to have the experience of the sacred piligrimage along with the enlightened Sage, from Kerala to Kedar. Bhakti, Jnana and Vairgaya seep in to one's heart while absorbing the divine life. In this, the divine story of the Acharya is freely rendered. More than facts, the highest goal, Self-realisation is always kept in the background of the subject matter. This indeed is the story of spiritual India, the story of Sanatana Dharma. About the Author:Sri. Venkataraman is an Acharya of Vedanta. He resides in the holy Arunachala (Tiruvannamalai). He was born in Nochur in Palakkad (Kerala). Brought up in an orthodox Vedic tradition, he had profound exposure to vedanta jnana at the tender age of fourteen itself. His talks and writings on jnana and bhakti have already made him a legend. (shrink)

Analytical study of Advaita and Dvaita philosophy with reference to Śaṅkarācārya and Sankhya school.

Study on Sāṃkhyasāra of Vijñānabhikṣu, active 16th century, classical work on Sankhya school of Indic philosophy.

Study on the concept of Self in Advaita philosophy.

Critical edition of Pañcīkaraṇavārttika of Saureśvarācārya, commentary on Pañcīkaraṇa of Śaṅkarācārya on the apparent manifestation of the Absolute (Brahman) in the phenomenal world through the five basic elements (Pañcamahābhūtās); includes English translation.

Treatse on Viśiṣṭādvata philosophy; based on rare manuscript.

Comparative study on the fundamentals of Advaita Vedanta and Mādhyamika Buddhism.

Vol. 1. Adhyāsa-bhāṣya & Sūtra 1-3 -- vol. 2. Sūtra 4.

Maturity, that is often gained under the hammer of suffering, sooner or later will force us to remove the Eye of intelligence from things that are not (world of duality) and direct it toward the splendor of one's own essential nature. Undoubtedly, this implies an overturning of values, a psychological revolution, tending no longer toward the ineffective and unfruitful horizontal line, but toward the vertical one leading to awakening, to the unveiling of marvellos potentialities, the prerogative of the human soul.

The Buddhist philosopher Dignaga (around 500 CE) centers his philosophy of language on the theorem of verbal meaning as "exclusion of other referents" (anyapoha). This is the topic of the fifth chapter in his summarizing last work, the Pramanasamuccayavrtti. Since a word tells its hearer something about the object to which it refers in the same way that a logical reason tells its observer something about the object of which it is a property, Dignaga's apoha thesis is a crucial complement (...) to his theory of inference. The original Sanskrit text of this work is no longer extant. Except for a few Sanskrit fragments and two highly problematic Tibetan translations it is only the since recently available unique Sanskrit manuscript of the mid-8th century CE commentary, the Pramanasamuccayatika, by Jinendrabuddhi that allows for a faithful English translation. Jinendrabuddhi's text has been used throughout and, in parts, critically edited for the first time. On the basis of these sources it was possible to provide the translation with a restoration as far as possible of the original Sanskrit text of Dignaga's work. In his introduction, Pind surveys his methodology, discusses the sources, the context and historical position, and the character of this chapter, and he also deals with Jinendrabuddhi's commentary, his sources and its restoration. Moreover, he presents the essential features of the apoha thesis in detail. The translation of this rather difficult text is richly annotated and provides all philological information in support of the text's restoration as well as extensive explanations and discussions of the content. It is in the notes that Pind provides the background of Indian grammatical analysis and theory (Bhartrhari and others) and documents the context of the rival philosophical traditions such as those of the Nyaya and Mimasa. Pind is also particularly aware of the influences on Jinendrabuddhi's interpretation that derive from Dharmakirti's interpretation of Dignaga's tenets and consistently analyses the differences occurring. Several appendices conclude this study by presenting a number of notes separated because of their size. After Richard Hayes' study and translation of the first part of this chapter (1988), this is the first comprehensive presentation of Dignaga's philosophy of language. (shrink)

Those seeking to lead a spiritual life, or just wondering how to become more spiritual may become inspired towards serving others, or giving Seva (selfless service). To learn how to serve God one might emulate spiritual people, study with spiritual teachers, or look to different types of religion and different types of yoga. But finding spiritual guidance on the topic of Seva is not always easy. One might be left wondering, “Is service to humanity a higher means to make a (...) donation – or should I simply donate to charity? What are the best charities to donate to, or to serve?” Or one might ask, “How does Seva support my spiritual development? Is there spiritual power and spiritual transformation to be gained through it?” In the book “Right Understanding To Help Others: Benevolence”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan offers precise understanding about people helping others and the many benefits Seva has upon one’s spiritual growth. Dadashri explains that happiness begins from the moment one begins serving others and that, in offering Seva, one’s life will never lack for material comfort and happiness. Among the myriad of spiritual books available today, “Right Understanding To Help Others: Benevolence” is a unique and invaluable resource. (shrink)

Comprehensive work on Hindu philosophy and spiritual life.