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  1. Abhedānanda (1943). Lectures on Philosophy and Religion. Calcutta, Ramakrishna Vedanta Math.
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  2. Ānanda Āchārya (1971). Karlima Rani. Hoshiarpur,Vishveshvaranand Institute.
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  3. Kala Acharya, Nicholas Manca & Lalita Namjoshi (eds.) (1999). A Dialogue: Hindu-Christian Cosmology and Religion. Somaiya Publications.
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  4. Satyānanda Agnihotrī (1975). The Dev Shastra. Dev Samaj Prakashan.
    pt. 1. Philosophy of nature.--pt. 2. The philosophy of truth & falsehood.-- pt. 4. Study of & infra-human relationships.
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  5. M. M. Agrawal (1978). Individuality and Reincarnation. Sunrise International.
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  6. Ashok Aklujkar (2004). Can the Grammarians'Dharma Be a Dharma for All? Journal of Indian Philosophy 32 (5-6):687-732.
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  7. K. P. Aleaz (2005). Christian Responses to Indian Philosophy. Punthi Pustak.
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  8. K. P. Aleaz (1991). The Role of Pramāṇas in Hindu Christian Epistemology. Punthi-Pustak.
  9. Nicholas J. Allen (2007). Śiva and Indo-European Ideology: One Line of Thought. [REVIEW] International Journal of Hindu Studies 11 (2):191-207.
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  10. Nicholas J. Allen (2004). Bhīṣma and Hesiod's Succession Myth. International Journal of Hindu Studies 8 (1-3):57-79.
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  11. Harvey P. Alper (1979). Śiva and the Ubiquity of Consciousness: The Spaciousness of an Artful Yogi. [REVIEW] Journal of Indian Philosophy 7 (4):345-407.
  12. M. A. Alwar (2010). Essentials of Viśiṣṭādvaita. Shri Kashi Sesha Sastri Religious Trust.
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  13. Anand Amaladass (ed.) (1995). Christian Contribution to Indian Philosophy. Christian Literature Society.
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  14. Ananda (1998). Myth, Symbol, and Language a Modern Perspective with Reference to India and Her Religions, Including Mythologem and Mythologene.
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  15. En Es Anantaraṅgācār (2006). Visistadvaitic Epistemology and Doctrine of Matter. N.S. Anantha Rangacharya.
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  16. Aṣṭāvakra (1972). Ashtavakra Geeta. Madras,Chinmaya Publications Trust.
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  17. Svāmī Ātmajñānānanda (1997). Scandals, Cover-Ups, and Other Imagined Occurrences in the Life of Rāmakṙṣṅa: An Examination of Jeffrey Kripal's Kālī's Child. [REVIEW] International Journal of Hindu Studies 1 (2):401-420.
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  18. Bādarāyaṇa (2001). The Brahmasūtra: The Philosophy of God-Realisation ; Text with Word-to-Word Translation, Full Purport and Exhaustive Notes. Vijaykumar Govindram Hasanand.
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  19. Matthew R. Dasti (2013). Divine Self, Human Self by Chakravarthi Ram-Prasad (Bloomsbury 2013). [REVIEW] Notre Dame Philosophical Reviews 1 (1):1.
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  20. Tzvi Langermann (2003). Saving the Soul by Knowing the Soul: A Medieval Yemeni Interpretation of Song of Songs. Journal of Jewish Thought and Philosophy 12 (2):147-166.
    Discussion of salvation by self-knowledge in Yemeni-Jewish philosophy, and possible sources in Avicennan, Ishraqi, and Indian texts.
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Saiva Siddhanta Philosophy
  1. Ramanathan Gandhibabu (ed.) (2015). Saiva Siddhantham - a Hermeneutic and Psycho Analytic Interpretation. Manibarathi.
    The SAIVA SIDDHANTHA sastra texts are not studied in debth and the interpretation varies from author to author on many issues. Besides the contemporary trends like hermeneutical and psycho-analytical interpretation are not done yet in the sastra texts. -/- A scientific study of the philosophy of the saiva doctrines especially the core philosophy is my aim. Traditional way to describe them would be to take up the three core issues of the saivite ontology that are the pathi, pasu and pasam. (...)
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  2. N. Murugesa Mudaliar (1979). The Relevance of Saiva Siddhanta Philosophy. Annamalai University.
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  3. Swami Narasimhananda (2016). Tripura Upanishad. Prabuddha Bharata or Awakened India 121 (1):1-8.
    Tripura Upanishad is a minor Shakta or Tantra Upanishad explaining the structure of and meditation on Sri Chakra or Sri Yantra—a diagrammatic representation of the universe through nine interlocking triangles coming out of a central point. To date, there are two English translations of this Upanishad. The first and the earliest, by A G Krishna Warrier done in 1967, is a verse translation and because of the obvious constraints of such translation, fails to explain the intricacies and implied meanings of (...)
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  4. John H. [from old catalog] Piet (1952). A Logical Presentation of the Śaiva Siddhānta Philosophy. Madras, Christian Literature Society for India (United Society for Christian Literature).
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Kashmiri Saivism
  1. 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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  2. Swami Narasimhananda (2016). Tripura Upanishad. Prabuddha Bharata or Awakened India 121 (1):1-8.
    Tripura Upanishad is a minor Shakta or Tantra Upanishad explaining the structure of and meditation on Sri Chakra or Sri Yantra—a diagrammatic representation of the universe through nine interlocking triangles coming out of a central point. To date, there are two English translations of this Upanishad. The first and the earliest, by A G Krishna Warrier done in 1967, is a verse translation and because of the obvious constraints of such translation, fails to explain the intricacies and implied meanings of (...)
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Vaisnavite
  1. Madan Mohan Agrawal (1992). Essence of Vaiṣṇavism, Philosophy of Bhedābheda. Ajanta Publications.
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  2. Madan Mohan Agrawal (1977). The Philosophy of Nimbārka. Distributors, Bhargava Book House.
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  3. En Es Anantaraṅgācār (2006). The Philosophy of Sādhana in Viśiṣtādvaita. Dr. N.S. Anantha Rangacharya.
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  4. Elisa Freschi (2015). Free Will in Viśiṣṭādvaita Vedānta: Rāmānuja, Sudarśana Sūri and Veṅkaṭanātha. Religion Compass 9:287--296.
  5. Halina Marlewicz (2012). Co to znaczy tat tvam asi? Zarys hermeneutyki Ramanudży. Przeglad Filozoficzny - Nowa Seria 21 (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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  6. Halina Marlewicz (2010). Loving is Remembering. Bhakti Meditation in the Śrībhāṣya of Rāmānuja. Cracow Indological Studies 12:223-246.
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Theistic Indian Philosophy, Misc
  1. Nicholas J. Allen (2005). Thomas Mcevilley: The Missing Dimension. [REVIEW] International Journal of Hindu Studies 9 (1-3):59-75.
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  2. Bhikan Lal Atreya (1966). The Yogavāsiṣṭha and its Philosophy. Moradabad, Darshana Printers.
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  3. Joydeep Bagchee (2011). A Response to Christopher Framarin. Philosophy East and West 61 (4):720-722.
    I thank Christopher Framarin for his response and would like to address three points he raises in this brief rejoinder.Framarin's book is a self-standing analysis of the central argument of the Gītā, and the reader should take my comments about his papers as additional material in support of the book. In drawing attention to them, my aim was to stress Framarin's long engagement with the subject.Although Framarin's book deals quite extensively with other texts from the Indian tradition, the Gītā is (...)
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  4. Joydeep Bagchee (2011). The Bhagavadgītā : Philosophy Versus Historicism. [REVIEW] Philosophy East and West 61 (4):707-717.
    Christopher Framarin has spent many years analyzing the problem of niṣkama karma or desireless action in Indian philosophy as evidenced by his many papers on the topic. The results of these papers are gathered into his book, Desire and Motivation in Indian Philosophy, which presents a sustained defense of the doctrine from multiple perspectives. Its philosophical depth and sophisticated argument notwithstanding, Framarin's work is lucid, persuasive, and well-executed. Framarin sets up the basic problem in the introduction and then proceeds to (...)
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  5. Shashi Bala (1996). Man, Being and Meaning: A Comparative Study of Guru Nanak's Philosophy and Indian Philosophy. Guru Nanak Dev University.
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  6. Arnab Banerjee, Empiricism in Indian Philosophy.
    it is about Indian philosophical view of empiricism. i tried to show what indian philosophers say about empirical knowledge.
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  7. 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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  8. Matthew R. Dasti (2012). Theism in Asian Philosophy. In C. Taliaferro, V. Harrison & S. Goetz (eds.), The Routledge Companion to Theism. Routledge
    This paper examines of the intersection of theism and philosophy in classical Indian thought, focusing on the rational theology of Nyaya and the revealed theology of Vedanta. I also consider anti-theistic arguments, primarily by classical Buddhists.
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  9. Merina Islam (ed.) (2015). The Religious-Philosophical Dimensions. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The book, “The Religious-Philosophical Dimensions” is the outcome of the second online session organized by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) with the theme “Development of Philosophy in India” held on 24th June, 2014. Indian philosophy is the name given to different philosophical thoughts that grew and developed on Indian soil. Philosophy in India has a very ancient origin. In fact, philosophical speculations started in India in the Vedic age itself. Freethinking sages of ancient India speculated (...)
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  10. Anway Mukhopadhyay, A Death Full of Gods: The Arcane Link Between Beauty and Death in the Philosophy of 'Socrates' and Shankaracharya.
    Abstract: The present paper seeks to explore the emotional structures that make human beings afraid of death in solitude, the feelings that necessitate the imagining of a peopled death, a death accompanied by fellow humans, gods, or God. In order to do this I take up the works of two great thinkers of the East and the West, and place them on a comparativist spectrum. The discussion covers many areas, including the polytheistic imaginations of ancient Greece and eighth century India, (...)
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  11. Swami Narasimhananda (2015). Book Review Sir John Woodroffe, Tantra and Bengal: An Indian Soul in a European Body? By Kathleen Taylor. [REVIEW] Prabuddha Bharata or Awakened India 120 (3):294-5.
    The result of the doctoral work of the author, this volume reflects well her painstaking eff orts of the investigative trail into the life of Sir John Woodroffe. This book gives a concise yet overall view of the large and multifarious canvas of the personality that Woodroffe was. Including rare photographs, facsimiles of letters and notes, an elaborate bibliography and index, this book fills a void by fulfilling the long-felt need of a good biography of a soul, who preferred to (...)
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  12. Swami Narasimhananda (2010). Book Review The Mahabharata: Condensed in the Poet's Own Words by Pandit A M Srinivasachariar. [REVIEW] Prabuddha Bharata or Awakened India 115 (6):406.
    Book review of 'The Mahabharata—Condensed in the Poet's Words' by A M Srinivasachariar. In this book, the Sanskrit Mahabharata verses have been condensed without using any words other those of the original. This has been translated into English by V Raghavan. This book enables one to have an idea of the main content of the lengthier original text.
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  13. Ajit Kumar Sinha (ed.) (2014). Proceedings of the Symposia on Philosophy. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The present book “Proceedings of the Symposia on Philosophy” edited by Late Prof. Ajit Kumar Sinha is a scholarly work, published by the Department of Philosophy, Kurukshetra University, Kurukshetra in 1966. It is collection of papers presented by eminent scholars at two symposia held at the Department of Philosophy, Kurukshetra University, Kurukshetra on 22nd and on 23rd March, 1965. The symposium "Concept of Philosophy in the mid-twentieth century" was held on March 22, 1965, and the symposium "Critique of the Value-system (...)
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  14. Desh Raj Sirswal (ed.) (2016). Contemporary Indian Philosophy. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The 150th Birth Anniversary of Swami Vivekananda (1863-1902) will be celebrated all over the world during this year. The year long world-wide celebration of 150th birth anniversary of Swami Vivekananda was formally inaugurated by the President of India at Swamiji's Ancestral House on 18th January, 2013. His short speech was very inspiring, he made a significant remark after quoting the great historian A.L.Basham , “Swami Vivekananda was very relevant during his times, is more relevant now and will remain relevant as (...)
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  15. Desh Raj Sirswal (2014). Proceedings of the Second Online Session of SPPIS HaryanaEdit. Dissertation, CPPIS
    Second Online Session -/- on the theme -/- Development of Philosophy in India -/- 24th June, 2014 -/- positive -/- Table of Content -/- Preface to the Second Session -/- Spirituality Some Philosophical trends : PROF. D.N.TIWARI -/- ROLE OF YOGA AND NATUROPATHY IN THE DEVELOPMENT OF AN IDEAL LIFE STYLE: PROF. SOHAN RAJ TATER -/- THE DEVELOPMENT OF EARLY MUSLIM PHILOSOPHY: DR MERINA ISLAM -/- THE RELEVANCE OF PHILOSOPHY IN THE 21ST CENTURY: DR. K.VICTOR BABU -/- Public Service Values (...)
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  16. Desh Raj Sirswal (2013). Jyotiba Phule : A Modern Indian Philosopher. Darshan: International Refereed Quarterly Research Journal for Philosophy and Yoga 1 (3-4):28-36.
    JOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and right of women, Jotirao Phule revolted against the unjust caste system under which millions of people had suffered for centuries and developed a critique of Indian social order and Hinduism. During this period, number of social and political thinkers started movement against such (...)
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  17. Desh Raj Sirswal (ed.) (2012). Reconsidering Classical Indian Thoughts. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS).
    Reconsidering Classical Indian Thoughts neither claims, nor attempts to be a definitive study of all the characteristics as concept(s) of classical Indian thoughts. It is a modest attempt of the editor to familiarise the common, but philosophy reader with the fundamental conceptions of ancient Indian culture. I hope, by studying this book the reader will understand the relevance of Indian classical thoughts. -/- Here we have collected 17 papers both in English and Hindi languages written on Indian epistemology, metaphysics, logic, (...)
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  18. Desh Raj Sirswal (2011). Samkalin Bhartiya Samaj Mein Darshan Shastra ki Upadeyta (Hindi). Chintan 1 (01):37-40.
    This a article related to problems and mis conceptions about philosophical studies in India. In short it describe various basics problems faced by students and teachers.
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