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  1. M. M. Agrawal (2002). Freedom of the Soul: A Post-Modern Understanding of Hinduism. Concept Pub. Co..
    This Book Brings A Clear And Insightful Presentation Of The Wisdom Of Hinduism In All Its Fundamental Principles.
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  2. Diogenes Allen (1989). Incarnation In the Gospels and the Bhagavad Gita. Faith and Philosophy 6 (3):241-259.
    This article is a venture into a Christian Theology of Other Faiths. In contrast to History of Religions, which seeks to understand a religion from its own point of view, a Christian Theology of Other Faiths seeks to understand another religion from the perspective of the Christian revelation.Here I present Simone Weil’s claim that the Word of God is manifest in human form in other faiths, and that the Gospels are written from the point of view of a victim, and (...)
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  3. Amr̥tānandanātha (1977). Ṣaṭtriṁśattattva-Sandoha: A Text of Trika Philosophy of Kashmir with the Commentary of Rājānaka Ānanda Kavi. B. N. Chakravarty University.
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  4. Chakravarti Ananthacharya (1999). Philosophy of Upanishads. Ultra Publications.
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  5. K. B. Archak (2003). Philosophy of Realism: A Study Based on Chāndogya Upaniṣad. Sundeep Prakashan.
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  6. Vijay Bhuvanbhanusuri (1989). The Essentials of Bhagavān Mahāvīr's Philosophy: Gaṇdharavāda: A Treatise on the Question and Answers Between Eleven Brahim Scholars and Mahāvīr Bhagavān Relating to the Soul, Karmas, Panch Bhuta, Heaven, Hell, and Salvation. Motilal Banarsidass Publishers.
  7. George Burch (1958). Recent Vedanta Literature. Review of Metaphysics 12 (1):68 - 96.
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  8. George Burch (1956). Contemporary Vedanta Philosophy, Continued. Review of Metaphysics 10 (1):122 - 157.
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  9. George Burch (1956). Contemporary Vedanta Philosophy, II. Review of Metaphysics 9 (4):662 - 680.
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  10. George Burch (1956). Contemporary Vedanta Philosophy, I. Review of Metaphysics 9 (3):485 - 504.
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  11. Subhasis Chattopadhyay (2016). Review of Swami Vireswarananda: A Biography and Pictures. [REVIEW] Prabuddha Bharata or Awakened India 121 (4):427-429.
    This review focuses on the philosophy of seeing; monasticism and cosmopolitanism. This is not a hagiography.
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  12. Subhasis Chattopadhyay (2016). Review of Chinnamastā: The Aweful Buddhist and Hindu Tantric Goddess. [REVIEW] Prabuddha Bharata or Awakened India 121 (10):720-21.
    Chinnamasta and Tantra are both misunderstood. This review, without being pedantic, looks at Wikipedia, the ten Mahavidyas and Chinnamasta. This review is in continuation of a non-academic article on Tantra published in January, 2016, in Prabuddha Bharata by the same reviewer.
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  13. Subhasis Chattopadhyay (2016). Review of Vedanta Sadhana and Shakti Puja. [REVIEW] Vedanta Kesari 103 (June (6)):45-6.
    This review studies Tantra as essentially Vedantic and comments on Swami Swahananda's genius as a syncretist.
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  14. Subhasis Chattopadhyay (2016). Review of Hinduism The Faith Eternal. [REVIEW] Vedanta Kesari (November):43-44.
    This review shows how Hinduism had been instrumental in removing (sic) the oppression of women in India. The review also mentions the much misunderstood Aghoris.
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  15. Subhasis Chattopadhyay (2016). Review of Nome's One Self. [REVIEW] Prabuddha Bharata or Awakened India 121 (4):433-434.
    This is a review of one of the recent books of Master Nome's. This review highlights how Advaita Vedanta negotiates the Problem of Evil.
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  16. Subhasis Chattopadhyay (2016). Review of Nome's The Quintessence of True Being. [REVIEW] Prabuddha Bharata or Awakened India 121 (June (06)):530.
    Master Nome makes Advaita Vedanta accessible to us without losing its rigour. This review shows how a neophyte to Advaita Vedanta can use this book to remap the domains of hermeneutics and translations studies.
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  17. Subhasis Chattopadhyay (2015). Review of A Vedantic Key to the Gospels. [REVIEW] Prabuddha Bharata or Awakened India 120 (12):720-21.
    This is a review which contextualizes this book within Christian hermeneutics.
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  18. Subhasis Chattopadhyay (2014). Review of Exploring Mysticism: A Methodological Essay. [REVIEW] Prabuddha Bharata or Awakened India 119 (6):404-5.
    This review works to create a hermeneutic of reading Indian/Hindu texts as treatises on mysticism.
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  19. Subhasis Chattopadhyay (2014). Reflections on Hindu Theology. Prabuddha Bharata or Awakened India 120 (12):664-672.
    This article makes a case for constructing a Hindu systematic theology.
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  20. Subhasis Chattopadhyay (2014). Review of Hindu Samskaras: Socio-Religious Study of the Hindu Sacraments. Prabuddha Bharata or Awakened India 119 (8):501-2.
    This review addresses issues regarding the very shaping of Hinduism and the resistance that such shaping faces from non-Hindus. Non-Hindu polemic is challenged using Western methods.
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  21. Subhasis Chattopadhyay (2013). Review of Being Different: An Indian Challenge to Western Universalism. [REVIEW] Prabuddha Bharata or Awakened India 118 (6):407-8.
    Malhotra is generally portrayed by American and European philosophers as a theologian and he is relegated to the backwaters of Hindutva. This review makes a strong case for Malhotra's scholarship and contextualizes him within the domains of philosophy and even Liberation theology. Malhotra's scholarship has been non-pejoratively assessed in this review.
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  22. Subhasis Chattopadhyay (2012). Review of Vijñāna Bhairava: The Manual for Self-Realization. [REVIEW] Prabuddha Bharata or Awakened India 117 (8):429-30.
    This is a review of a classical text of Kashmiri Shaivism.
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  23. Subhasis Chattopadhyay (2009 (?)). On St. Ignatius of Loyola and the Clinical Condition of Depression From a Hindu Perspective. Dissertation, For Formative Spirituality
    This is a Hindu reading of St. Ignatius of Loyola's Spiritual Exercises for passing an examination. This is not the final dissertation but only a draft which underwent many changes. It is unpublished.
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  24. Subhasis Chattopadhyay (2008). Letter to the Editor Which Raises Questions for Catholic Priests. Catholic Herald, Kolkata (Mouthpiece of the Archdiocese of Calcutta):n.p..
    This letter deals with the problem of atheism and Catholicism. After mourning the loss of a Jesuit priest, the author turns to a previous issue of the paper. In that issue a prominent Jesuit administrator of the Calcutta Province of the Jesuits had praised Romila Thapar. This letter asks whether Thapar is acceptable to Catholic Christianity since she is avowedly an atheist. The Catholic priest in question did not reply and continues in his priestly office. The then editor of the (...)
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  25. W. G. E. (1966). Hindu Polytheism. Review of Metaphysics 20 (2):365-365.
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  26. Matthew Frise (2016). Review of William J. Wainwright, Reason, Revelation, and Devotion: Inference and Argument in Religion. [REVIEW] Notre Dame Philosophical Reviews.
  27. Stuart Gray & Thomas M. Hughes (2015). Gandhi’s Devotional Political Thought. Philosophy East and West 65 (2):375-400.
    The political thought of Mohandas K. Gandhi has been increasingly used as a paradigmatic example of hybrid political thought that developed out of a cross-cultural dialogue of eastern and western influences. With a novel unpacking of this hybridity, this article focuses on the conceptual influences that Gandhi explicitly stressed in his autobiography and other writings, particularly the works of Leo Tolstoy and the Bhagavad Gītā. This new tracing of influence in the development of Gandhi’s thought alters the substantive thrust of (...)
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  28. Frank J. Hoffman (1998). “Gandhi”. In Edward Craig (ed.), Encyclopedia of Philosophy. Routledge
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  29. K. Ilaiah (2005). Why I Am Not a Hindu: A Sudra Critique of Hindutva Philosophy, Culture and Political Economy. Samya.
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  30. Martin Kovan (2008). The Great Inland Sea: Reflections on the Buddhadharma in the Post-Secular Age. Colloquy 15:204-220.
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  31. Domenic Marbaniang (2008). Anatomy of Religious Violence. Basileia 1 (1):24.
    Religious violence is a function of deep philosophical and psychological belief-behavior. This article explores the issue in light of Hinduism, Islam, Christianity, and Psychology of evil.
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  32. Andrew J. Nicholson (2014). Lord Siva's Song: The Isvara Gita. State University of New York Press.
    While the Bhagavad Gītā is an acknowledged treasure of world spiritual literature, few people know a parallel text, the Īśvara Gītā. This lesser-known work is also dedicated to a god, but in this case it is Śiva, rather than Kṛṣṇa, who is depicted as the omniscient creator of the world. Andrew J. Nicholson’s Lord Śiva’s Song makes this text available in English in an accessible new translation. A work of both poetry and philosophy, the Īśvara Gītā builds on the insights (...)
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  33. Ramesh N. Patel (2012). Hinduism for Today: A Seminar in the Philosophy of Hindu Thought and Spirituality. Abiding Publications.
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  34. Benoy Kumar Sarkar (1920). The Theory of Property, Law, and Social Order in Hindu Political Philosophy. International Journal of Ethics 30 (3):311-325.
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  35. डॉ आभा रानी (2014). भारतीय संस्कृति का उत्स : वैदिक वांडमय. SOCRATES 1 (March 2014):6-11.
    This paper is a reflection of Indian culture and civilization in the lights of holy Vedas. The author in this paper considers the Holy Vedas as the origin of enriched and spiritual civilization of India. The Vedas ("knowledge") are a large body of texts originating in ancient India. Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of India. The Vedas are apauruṣeya ("not of human agency").They are supposed to have been directly (...)
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  36. डॉ0 आभा रानी (2013). दलित विमर्श : प्रासंगिकता कल आज और कल. SOCRATES 1 (1):24-29.
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  37. डॉ0 आभा रानी (2013). भारतीय संस्कृति और हम. SOCRATES 1 (1):30-34.