Top Research Papers on Indian Philosophy

 An illustrated encyclopedia of mankind M-REFSTACK REF GN307.I44  Encyclopedia of world cultures M-REFSTACK REF GN307.E53  Peoples and cultures M-STACK G128.P46 1992  Worldmark encyclopedia of cultures and daily life M-REFSTACK GN333.W67 1998  Illustrated guide to world religions / Michael D. Coogan (Ed.) M-REFSTACK BL80.2.I434 1998  Women and world religions / Denise Lardner Carmody bl458.c37 1989  Ethics of world religions / Arnold D. Hunt, Marie T. Crotty, and Robert B. Crotty  Dictionary of cults, sects, religions, and the occult / George A. Mather and Larry A. Nichols M-REFSTACK R...

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This volume is devoted to the oldest Indian Philosophy from the begining to the end of the first millennium after Christ. It embraces the philosophy of the Veda and the epic, the Buddha and the Jina, the Sankhya and the classical Yoga system. Volume II sets forth the presentation of the nature philosopical schools.

During the course of last winter I attended the Indian Jubilee Philosophical Congress in Calcutta as their guest and the representative of the Royal Institute of Philosophy, and also lectured at the Indian universities of Calcutta, Patna, Benares, Allahabad, Agra, Lucknow, Aligarh, Delhi, Bombay, Baroda, Poona and Mysore. I spoke alike before Hindu, Jain and Muslim institutions. I thus obtained a varied and extensive, if somewhat hasty and superficial, experience of the country, and readers of this periodical might be interested to know a little of my impressions of present-day Indian philosop...

With a history dating back at least 3000 years, the philosophical tradition of India is one of the oldest to continue to thrive today. Encompassing a wide variety of worldviews, Indian philosophy includes perspectives that have ongoing relevance to contemporary issues such as the nature of consciousness, the relationship between philosophy and the good life, the existence of a divine reality, and the meaning of happiness. Contrary to widespread stereotypes, Indian philosophy is not simply an extension of Indian religion. Scepticism is a pervasive feature of this discourse, and there is even a ...

reference to their ultimate causes. The Indians seers, on the other hand, viewed philosophy as the search and accomplishment of the whole truth of life and being. According to them it is not only a mental or intellectual inquiry but also encompassed a conscious investigation of life. The purpose of Philosophy is to guide and fulfil life. However, the fulfillment of life is not attained merely contemplating on truth and being. The Vedic lore is replete with assertions that the philosophical urge ultimately culminates in the realization of Truth. It may appear somewhat strange that India as a na...

Preface. Abbreviations Part 1 1. Introduction Part 2: The Foundations 2. The Vedas 3. The Upanisads. Appendix I Translations of Selected Texts Part 3: Non-Vedic Systems 4. The Cavaka Darsana and the Sramanas 5. The Jaina Darsana 6. The Bauddha Darsana. Appendix II Translations of Selected Texts from Non-Vedic Systems Part 4: The Ancient Systems 7. The Mimamsa Darsana 8. The Samkhya Darsana 9. The Yoga Darsana 10. The Vaisesika Darsana 11. The Nyaya Darsana. Appendix III Translations of Selected Texts from the Ancient Systems Part 5: Systems with Global Impact 12. The Buddhist Schools 13. The V...

Preface A note on the pronunciation of Sanskrit Introduction 1. Value 2. Knowledge 3. Reasoning 4. Word 5. World 6. Self 7. Ultimates Glossary Bibliography Index.

The beginning of Indian Philosophy takes us very far back to about the middle of the second millennium before Christ.The speculative activity begun so early was continued till a century or two ago, so that the history that is narrated in the following pages cover a period of over thirty centuries. During this long period Indian thought developed practically unaffected by outside influence and it has evolved several systems of philosophy. The present work is based upon the lectures by Prof. Hiriyanna.

Popular writers about Christianity sometimes maintain that only modern fundamentalist Christians take the Biblical creation story literally; no one in pre-modern days, they say, ever thought of doing so. Karen ARMSTRONG represents this view in various publications, in one of which she states (2005b): ‘Until the advent of the modern period, nobody would have regarded the six-day creation story [of the Bible] as a literal, historical account.’ She is not the only one to maintain such a position. Some scholars of religion hold quite generally that myths were not taken literally in earlier days. N...

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Vedic religion and philosophy transition to the systems non-Vedic schools Nyaya-Vaisesika Sankhya-Yoga Purva-mimamsa Vedanta - absolutistic Vedanta - theistic.

In this essay I am primarily concerned with those who are not of the Indian tradition, academicians for the most part, for whom the question ’Why?’ of the title ’Why Study Indian Philosophy?’ is, or in some cases should be, problematic. Philip Ashby has said: ’We know today that every religion must, not ought to, be understood on the basis of its own fundamental and absolute presuppositions or it is not understood.’ 1 This statement judges as invalid not only much of the work previously done on things Indian but also much of the work being done today. The argument that follows involves conside...

Shows that Indian philosophy reflects some of the earliest thought traditions in human history.

are based, to be sure, on thirty years of intellectual and spiritual contact with Indian thought, but they remain nonetheless those of an analyst and observer from the outside. It is not fitting that a guest admitted into the intimacy of Indian civilization should raise his voice too high in commenting on a statement that is based on knowledge originating from within. Therefore, I propose merely to explain how the data of Indian philosophical history might appear to a mind that has been trained in the civilization of the West and that seeks to achieve a universal view; to indicate where, for s...

Daśapadārthī is a text of Indian philosophy and the Vaiśeṣika school only preserved in the Chinese translation made by Xuánzàng 玄奘 in 648 BC. The translation was included in the catalogs of East Asian Buddhist texts and subsequently in the East Asian Buddhist Canons (Dàzàngjīng 大藏經) despite clearly being not a Buddhist text. Daśapadārthī is almost unquestionably assumed to be written by a Vaiśeṣika 勝者 Huiyue 慧月 in Sanskrit reconstructed as Candramati or Maticandra. But is that the case? The author argues that the original Sanskrit text was compiled by the Buddhists based on previously existing...

A person identifies himself with a set of characteristics or habits. These characteristics however, are not the true form of the Soul or Puruṣa according to the Sāṁkhya-Yoga schools. The characteristics one identifies himself with is nothing but saṁskāra or “impressions” left by one‟s own actions or others‟ actions. The formations of saṁskāras depends on how the citta fluctuates. These fluctuations or modifications of citta are called vṛttis. The vṛttis can leave bad impressions or good impressions. It depends on which impression prevails that determines the character of a person. However, too...

Comparative religion is one of several labels used to-day to describe a multi-disciplinary and nonconfessional approach to the study of religion. What this subject is, how it arose and developed, and the methodological principles underlying it form the subject matter of an interesting and well-written volume: Comparative Religion: A History (Duckworth, L8-95, pp. 310). After a brief introductory chapter surveying the antecedents of comparative religion, Dr. Sharpe describes vividly the conditions in the mid-nineteenth century that gave rise to this

Here the direction of analysis is from context to text and it is also possible to move from text to context.

Preface Introduction 1. The Brahmanical beginnings: Vedic sacrifice and the early Upanisads 2. Beyond Brahmanism: the Buddha and other renouncers 3. Issues and justifications: language, grammar, and the emerging of polemics 4. Nyaya and Vaisesika 5. Developments in Buddhist thought: Abhidharma, Madhyamaka, and Yogicara 6. Yoga and Samkhya 7. Grammar again, and the exegetical traditions: Bhartrhari, Mimamsa, and Vedanta Further reading Index