Results for 'Sruti Kanthan'

29 found
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  1.  11
    Śruti as a Means of Establishing Ajñāna.Prabal Sen - 2016 - Sophia 55 (4):477-489.
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  2. Sāṅkhya Aura Nyāya Darśana Ke Āloka Meṃ Kāraṇatā.Sŕuti Dube - 2009 - Kalā Prakāśana.
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  3. Sruti and Apauruseya+ in Hinduism-an Approach to Religious Scriptures and Revelation.P. Bilimoria - 1982 - Journal of Dharma 7 (3):275-291.
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  4. Sruti and Apaurusheya: An Approach to Religious Scriptures and Revelation.Purushottama Bilimoria - 1982 - Journal of Dharma 7 (3):275-291.
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  5. Sruti And Smrti’-the Un-Vedic Demarcation.Purushottama Bilimoria - 1978 - Journal of Dharma 3 (3):268-273.
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  6.  11
    What is Sruti?R. Tripathi - 1974 - Indian Philosophical Quarterly 1 (4):295-303.
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  7.  26
    Śaṅkara's Rationale for Śruti as the Definitive Source of Brahmajñāna: A Refutation of Some Contemporary Views.Anantanand Rambachan - 1986 - Philosophy East and West 36 (1):25-40.
  8.  15
    Śaṁkara on the Role Śruti and Anubhava in Attaining Brahmajñāna.Kim Skoog - 1989 - Philosophy East and West 39 (1):67-74.
  9. Sankara Siren of Sruti.J. Grims - 1992 - Journal of Dharma 17 (3):196-202.
     
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  10. Sankaracaryas' Argument From Sruti.V. K. Bharadvaja - 2001 - Indian Philosophical Quarterly 28 (2):201-214.
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  11.  5
    Review of Śabdapramāṇa: Word and Knowledge: A Doctrine in Mīmāṁsā-Nyāya Philosophy Towards a Framework for Śruti-Prāmāṇya by Puruṣottama Bilimoria. [REVIEW]Gerald Larson - 1997 - Philosophy East and West 47 (1):84-86.
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  12. Purusottama Bilimoria, "Sabdapramana: Word and Knowledge. A Doctrine in Mimamsa-Nyaya Philosophy . Towards a Framework for Sruti-Pramanya". [REVIEW]Johannes Bronkhorst - 1993 - Journal of Indian Philosophy 21 (1):103.
     
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  13.  7
    History of Sanskrit Literature. Vol. I. Śruti (Vedic) PeriodHistory of Sanskrit Literature. Vol. I. Sruti (Vedic) Period. [REVIEW]P. E. Dumont & C. V. Vaidya - 1932 - Journal of the American Oriental Society 52 (4):391.
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  14.  1
    Śrī Swāminārāyaṇ’s Position on Śabdapramāṇa and Śruti: Questions of Epistemic and Theological Validity.Purushottama Bilimoria - 2018 - Journal of Dharma Studies 1 (1):45-67.
    This paper argues that Śrī Swāminārāyaṇ espoused a position on the pramāṇa-s, and his theory was that among these it is śabdapramāṇa that is the important and authoritative pramāṇa. However, in delineating the precise sources and textual authority that fall within the ambit of śabdapramāṇa, he privileged mostly the Smṛti texts, along with Vedānta and Bhagavadgītā commentaries, to which was added later his own Gujarati text Vachanāmrut, as canonical texts of the particular Sampradāya. In so doing, he would be seen (...)
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  15.  15
    Hindu Metaphysics and Its Philosophies: Śruti and Darsána.Ian Kesarcodi-Watson - 1978 - International Philosophical Quarterly 18 (4):413-432.
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  16. Sabdapramana, Word and Knowledge a Doctrine in Mimamsa-Nyaya Philosophy Towards a Framework for Sruti-Pramanya.P. P. Bilimoria - 1988 - Springer.
    Dr PurusQttama Bilimoria's book on sabdapramaIJa is an important one, and so is likely to arouse much controversy. I am pleased to be able to write a Foreword to this book, at a stage in my philosophical thinking when my own interests have been turning towards the thesis of sabdapramaIJa as the basis of Hindu religious and philosophical tradition. Dr Bilimoria offers many novel interpretations of classical Hindu theories about language, meaning, understanding and knowing. These interpretations draw upon the conceptual (...)
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  17.  14
    Is Viveka a Unique Pramāṇa in the Vivekacūḍāmaṇi?Walter Menezes - 2016 - Journal of Indian Philosophy 44 (1):155-177.
    This is an enquiry based on the Vivekacūḍāmaṇi, the primary focus of which is to present viveka along with its three catalysts, namely, śruti, tarka, and anubhava as the unique pramāṇa of Ultimate Knowledge. This paper discusses the significance of the six popular pramāṇas of Advaita Vedānta and reiterates that as far as AV is concerned epistemologically those pramāṇas have merely a provisional value. In accordance with the purport of VC this paper argues that śruti and tarka, culminating in anubhava (...)
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  18. Could There Be Mystical Evidence for a Nondual Brahman? A Causal Objection.Stephen H. Phillips - 2001 - Philosophy East and West 51 (4):492-506.
    The great Advaita Vedāntin Śaṅkara puts forth a mystic parallelism thesis that is identified and examined here: mystical and sensory experiences are epistemically parallel. Among the conclusions drawn are that the Advaita metaphysics precludes successful defense of a Brahman-centered philosophy on the basis of such a thesis because Advaita precludes a story about how the experience of its Brahman could arise. Thus Śaṅkara needs "scripture" (śruti) to secure important parts of his view. A truly mystical Vedānta, in contrast, would not.
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  19. The Upaniṣads.Valerie J. Roebuck (ed.) - 2000 - Penguin Books.
    A Brilliant Introduction To The Essence Of Living Hinduism The Thirteen Principal Upanisads, Sanskrit Texts In The Religious Traditions Of The Vedas, Lie At The Heart Of Hinduism. Devoted To Understanding The Inner Meaning Of The Religion, They Explicate Its Crucial Doctrines Rebirth, The Law Of Karma, The Means Of Conquering Death And Of Achieving Detachment, Equilibrium And Spiritual Bliss. They Emphasize The Perennial Search For True Knowledge Especially That Of The Connection Between The Self And The Transcendental Absolute. In (...)
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  20. Śabdapramāṇa in Indian Philosophy.Manjulika Ghosh & Bhaswati Bhattacharya (eds.) - 2006 - Northern Book Centre.
    The Present book highlights the importance of verbal testimony «sabdapram"a]na¿s) in Indian Epistemolog, knowledge from trusted telling, eternality of word and its meaning, its non-reducibility to inference, philosophical significance of praiseworthy sentence, limits of ®Sruti as a Pram"a]na perceptual cognition generated through verbal testimony, notion of "aptatva, etc. These issues are freshly interpreted by a team of scholars who are engaged in research on this subject for a considerable period of time.
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  21. New Perspectives in Indian Philosophy.Daya Krishna - 2001 - Rawat Publications.
    Machine generated contents note: 1 A Plea for a New History of Philosophy in India -- 2 Towards a Field Theory of Indian Philosophy: -- Suggestions for a New Way of Looking at Indian Philosophy -- II -- 3 Indian Philosophy in the First Millennium A.D.: -- Fact and Fiction -- 4 Where are the Vedas in the First Millennium AD.? -- 5 Vedinta in the First Millennium A.D.: The Case Study -- of a Retrospective Illusion Imposed by th Historiography (...)
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  22.  3
    The Philosophical Foundations of Hinduism.A. Ramamurty - 2000 - D.K. Printworld.
    The Book Presents An Understanding Of The Nature And Meaning Of Hinduism As Revealed In Its Sruti And Smrti Traditions, Examining Certain Essential Aspects Of The Hindu Philosophical Thinking, Such As The Meaning Of Dharma And Religion, Man S Understanding Of His Own Existence And Reality And The Hindu Conception Of The Divine.
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  23.  17
    Lord Śiva's Song: The Īśvara Gītā by Andrew J. Nicholson.Edwin Bryant - 2016 - Philosophy East and West 66 (2):660-662.
    The Īśvara Gītā, translated by Andrew J. Nicholson in Lord Śiva’s Song: The Īśvara Gītā, is a quintessentially Hindu post-Vedic devotional text. Extolling Lord Śiva as the highest Truth, it sets out to establish its credentials in ways typical of the devotional traditions: it is located in one of the Purāṇas, already considered to be the fifth Veda by the time of the Chandogya Upaniṣad, thereby appropriating the paramount sacrosanctity of the Śruti tradition. It adopts the setting of Sūta’s address (...)
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  24.  15
    Tattvasandarbha. [REVIEW]B. L. J. - 1970 - Review of Metaphysics 24 (1):142-143.
    Vaisnavism in Bengal is justifiably renowned for its remarkable elaboration of the philosophy and cult of Divine Love as the essential expression of the nature of the God, Visnu-Krsna. This text, the first of six constituent parts expounding the philosophy of Bengal Vaisnavism, critically analyses the eight traditional bases of knowledge as a means of discovering the nature of Ultimate Reality. The author rejects most of the traditional pramänas as inadequate and false in providing "right cognition" of Ultimate Reality: namely, (...)
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  25. Reason and Experience in Indian Philosophy.Bina Gupta - 2009 - Motilal Banarsidass.
    This is a philological and critical analysis of two crucial philosophical concepts, viz., reaso and experienceâ. The study shows that, though there is no word in Sanskrit which may be taken as equivalent of Western reason and thought, such terms as tarka, yukti, nyaya, anumana, buddhi, etc., clearly capture parts or aspects of what is meant by reason and thought (Denken). Moreover, it is misleading to trans- late sruti as revelation. Construing sruti as revelation surreptitiously imports a Semitic (...)
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  26. Co to znaczy tat tvam asi? Zarys hermeneutyki Ramanudży.Halina Marlewicz - 2012 - Przeglad Filozoficzny - Nowa Seria 83 (3):585-186.
    Hermeneutyka Ramanudży (1075-1140?), indyjskiego filozofa i teologa, głównego teoretyka odłamu wedanty wiśisztadwajta, opiera się na intrygującym splocie interpretacji języka i rzeczywistości przezeń przedstawionej. W tym splocie kategorie ontologiczne wspierają interpretację treści indyjskiego objawienia (śruti), a samo objawienie jest jedynym nośnikiem prawdy o strukturze rzeczywistości transcendentnej oraz jej relacji do świata. Ramanudża jest hermeneutą, lecz jego hermeneutyka ma określony cel, to jest rozumienie i rozumiejącą interpretację objawienia, które pozwala urzeczywistnić najważniejszy cel ludzkiego życia, a mianowicie duchowe wyzwolenie. W odkrywaniu sensus spiritualis (...)
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  27.  30
    The Dimensions of the Self: Buddhi in the Bhagavad-G¯Tā and Psyché in Plotinus: A. H. Armstrong and R. Ravindra.A. H. Armstrong - 1979 - Religious Studies 15 (3):327-342.
    The Bhagavad-Gītā is the most important text in the smrti literature of India, as distinct from the śruti literature which is traditionally regarded as ultimately authoritative. The Bhagavad-Gītā has been assigned a date ranging from the fifth century B.C. to the second century B.C. The Indian religious tradition places the Gītā at the end of the third age of the present cycle of the universe and the beginning of the fourth, namely the Kali Yuga to which we belong.
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  28.  28
    The Place of Reason in Advaita Vedānta.Bina Gupta - 2005 - International Philosophical Quarterly 45 (3):293-307.
    It is commonly taken for granted that in Vedānta, as also in Indian philosophy in general, yukti, anumāna, and tarka, translate into “reason” (of Western thought) while śruti is rendered as “revelation.” I reject this translation-interpretation; it is a good example of theway in which Sanskrit philosophical discourse is often misconstrued. The term śruti does not refer to revelation, nor do yukti, anumāna, or tarka to reason. Reason, I argue, comprehends all the pramānas; these are all means of legitimizing beliefs. (...)
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  29.  13
    Vedāntic Commentaries on the Bhagavadgītā as a Component of Three Canonical Texts.Niranjan Saha - 2017 - Journal of Indian Philosophy 45 (2):257-280.
    The Vedānta philosophy has its roots in scriptural sources, specifically, in three canonical texts, viz. the Brahmasūtra-s by Bādarāyaṇa, which is called nyāya-prasthāna or tarka-prasthāna; the Upaniṣad-s, which are called the śruti-prasthāna; and the Bhagavadgītā, which is regarded as the smṛti-prasthāna. Thus, like the first two constituents of this trio, the third one has a tangible legacy of commentarial tradition; as almost all well-known advocates of the Vedānta schools have commented on these three sourcebooks. In this paper, an attempt has (...)
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