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  1. Abhedānanda (1978). The Upanishadic Doctrine of the Self: An Analytical Study of the Nature of the Self as Revealed in the Upanishads. Oriental Publishers & Distributors.
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  2. Vāsudevaśāstrī Abhyaṅkara (1988). Advaitāmoda: A Study of Advaita and Viśiṣṭadvaita. Satguru Publications.
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  3. Ānanda Āchārya (1917/1988). Brahmadarsanam. Caxton Publications.
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  4. George C. Adams (1993). The Structure and Meaning of Bādarāyaṇa's Brahma Sūtras: A Translation and Analysis of Adhyaya. Motilal Banarsidass Publishers.
    Interpretation of the Brahmasutra of Badarayana, work on Vedanta philosophy.
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  5. Bādarāyaṇa (2007). Brahma-Vedāntasūtra: Vedavyāsa Racita Brahmasūtra Kā Samasūtrī Padya-Bhāṣya: Mūla Sūtra Sahita. Īsṭarna Buka Liṅkarsa.
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  6. Bādarāyaṇa (2005). Brahmasūtram (Bhāratīsaṃskaraṇam): Vidyānandavr̥ttiyutam = Brahmasūtra with Vidyānanda Vr̥tti : English Translation. Shri Kailas Vidya Prakashan.
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  7. 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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  8. Bādarāyaṇa (1999). Brahma Sutras: Text, Word-to-Word Meaning, Translation, and Commentary. Islamic Books.
    Aphoristic work, with translation and commentary on Vedanta philosophy.
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  9. Bādarāyaṇa (1977). Brahma Sūtras. Motilal Banarsidass.
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  10. Bādarāyaṇa (1962). Brahma-Sūtras. Calcutta, Advaita Ashrama.
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  11. Bādarāyaṇa (1960/1968). The Brahma Sūtra, the Philosophy of Spiritual Life. New York, Greenwood Press.
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  12. Bādarāyaṇa (1960). Brahma-Sūtra. Bombay, Popular Book Depot.
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  13. Bādarāyaṇa (1960). The Brahma Sūtra. London, Allen & Unwin.
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  14. Bādarāyaṇa (1938). The Brahma-Sūtras of Bādarāyaṇa. Bilvakuñja Pub.House.
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  15. Bādarāyaṇa (1936). Brahma-Sutras. Mayavati, Almora, Himalayas, Advaita Ashrama.
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  16. Bādarāyaṇa (1912/2002). The Vedāntasūtras of Bādarāyaṇa: With the Commentary of Baladeva. Munshiram Manoharlal Publishers.
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  17. K. Bagchi (1981). Towards a Metaphysic of Self. Journal of Indian Philosophy 9 (1):19-37.
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  18. Thomas Kiefer (2015). Collective Wisdom and Civilization: Revitalizing Ancient Wisdom Traditions. Comparative Civilizations Review 72.
    I argue that, in one sense, collective wisdom can save civilization. But in a more important sense, collective wisdom should be understood as a form of civilization, as the result and expression of a moral civilizing-process that comes about through the creation and transmission of collective interpretations of human experience and human nature. Collective wisdom traditions function in this manner by providing an interpretation of what it means to be human and what thoughts, skills, and actions are required to live (...)
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  19. Paolo Magnone (2012). Aho Kauśalam Apūrvam. Hermeneutical Wrigglings About the Īśopaniṣad. In Piotr Balcerowicz (ed.), World View and Theory in Indian Philosophy. Manohar 349-365.
    Apūrvaṃ vyākaraṇakauśalam ity āstām: “let it remain an example of unprecedented grammatical skill” — thus sarcastically remarks the Dvaitin commentator Jayatīrtha on Śaṅkarācārya’s sleight of hand to turn written saṃbhūti into asaṃbhūti at one of the many difficult turns the Īśa Upaniṣad has in store for his strictly monistic stance. But Jayatīrtha’s own master Madhva is renowned in his own right for his “unprecedented skill” in conjuring up whole unattested smṛti passages to corroborate his interpretations. Indeed, more specimens of “unprecedented (...)
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  20. Paolo Magnone (2012). La alegoría del carro del alma en Platón y en la Kaṭha Upaniṣad. In Gerardo Rodriguez (ed.), Textos y contextos (II). Exégesis y hermenéutica de obras tardoantiguas y medievales. Universidad Nacional de Mar Del Plata 87-126.
    [The Soul Chariot Allegory in Plato and the Kaṭha Upaniṣad].
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  21. Paolo Magnone (2009). Sogno e realtà tra India e Grecia. In Paolo A. Rossi, Ida Li Vigni & Emanuela Miconi (eds.), Sulle ali del sogno. Mimesis 103-114.
    [Dream and Reality between India and Greece].
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  22. Esmaeil Radpour (2015). A Brief Survey of Vedāntic Oneirology. Sophia Perennis (Javidan-Kherad) 12 (1):5-16.
    The Upaniṣads, as one of the trilogy of principal Vedāntic texts, the oldest and the most fundamental of them, have exposed a more or less detailed discussion on dreaming, taking it whether as the factual object of their discourse or as a symbol. However, there has been a debate between different schools of Vedāntic philosophy about oneirology, science of dreams and their interpretation, discussion of nature of the dream state, its reality and unreality. This paper, after a short study of (...)
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  23. Varanasi Ramabrahmam, Truth and Reality. Http://Www.Boloji.Com/Index.Cfm?Md=Contentandsd=Articles&ArticleID=11877.
    Truth and reality are not the same. Truth is experience of reality. Reality is perception of outside physical world and mental phenomenon. Truth is absolute and must be the same for every one though expressions may differ. But Reality is relative to the mental makeup and capacity of the individuals.
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