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  1. Madan Mohan Agrawal (ed.) (2001). Six Systems of Indian Philosophy: The Sūtras of Six Systems of Indian Philosophy with English Translation, Transliteration, and Indices. Chaukhamba Sanskrit Pratishthan.
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  2. Annaṃbhaṭṭa (1999). Tarkasaṅgrahah̤: Tatkr̥tadīpikayā Sahitah̤. New Bharatiya Book Corp..
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  3. Annambhaṭṭa (1976). Tarkasaṁgraha-Dīpikā on Tarkasaṁgraha. Progressive Publishers.
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  4. K. K. Banerjee (1981). A Note on the Nyaya-Vaisesika Theory of Causality. In Krishna Roy (ed.), Mind, Language, and Necessity. Macmillan India
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  5. Sadananda Bhaduri (1947). Studies in Nyāya-Vaiśeṣika Metaphysics. Poona, Bhandarkar Oriental Research Institute.
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  6. M. C. Bhartiya (1973). Causation in Indian Philosophy (with Special Reference to Nyāya-Vaiśeṣika). Ghaziabad, U.P.,Vimal Prakashan.
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  7. Tushar Kanti Bhattacharya (1994). Samavāya and the Nyāya-Vaiśeṣika Realism. Sanskrit Pustak Bhandar.
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  8. S. Bhattacharyya (1961). The Nyāya-Vaiśeṣika Doctrine of Qualities. Philosophy East and West 11 (3):143-151.
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  9. C. Bulcke (1968). The Theism of Nyaya-Vaisesika. Delhi, Motilal Banarsidass.
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  10. Kisor Kumar Chakrabarti & Chandana Chakrabarti (1991). Toward Dualism: The Nyāya-Vaiśeṣika Way. Philosophy East and West 41 (4):477-491.
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  11. Krishna Del Toso (2011). Is Cognition an Attribute of the Self or It Rather Belongs to the Body? Some Dialectical Considerations on Udbhatabhatta's Position Against Nyāya and Vaisesika. Open Journal of Philosophy 1:48.
    In this article an attempt is made to detect what could have been the dialectical reasons that impelled the Cārvāka thinker Udbhaṭabhaṭṭa to revise and reformulate the classical materialistic concept of cognition. If indeed according to ancient Cārvākas, cognition is an attribute, entirely dependent on the physical body, for Udbhaṭabhaṭṭa cognition is an independent principle that, of course, needs the presence of a human body for manifesting itself. He, thus, seems to describe cognition according to a double ontology: it is (...)
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  12. Barend Faddegon (1918). The Vaiçeṣika-System. Wiesbaden, M. Sändig.
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  13. Sarbani Ganguli (2002). A Critique of Causality: With Special Reference to Nyāya-Vaiśeṣika, Mīmāṃsaka, and Buddhist Theories. Sanskrit Book Depot.
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  14. P. I. Gradinarov (1990). Phenomenology and Indian Epistemology: Studies in Nyāya-Vaiśeṣika Transcendental Logic and Atomism. Ajanta Books International.
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  15. Kashinath Hota (1993). Bibliography of Nyāya-Vaiśeṣika. Centre of Advanced Study in Sanskrit, University of Poona.
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  16. Nicholaos Jones (2010). Nyāya-Vaiśesika Inherence, Buddhist Reduction, and Huayan Total Power. Journal of Chinese Philosophy 37 (2):215-230.
    This paper elaborates upon various responses to the Problem of the One over the Many, in the service of two central goals. The first is to situate Huayan's mereology within the context of Buddhism's historical development, showing its continuity with a broader tradition of philosophizing about part-whole relations. The second goal is to highlight the way in which Huayan's mereology combines the virtues of the Nyāya-Vaisheshika and Indian Buddhist solutions to the Problem of the One over the Many while avoiding (...)
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  17. Kaṇāda (2003). Vaiśeṣika-Sūtra of Kaṇāda. D.K. Printworld.
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  18. Kaṇāda (1911). The Vaiśeṣika Sûtras of Kaṇâda. [New York,Ams Press.
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  19. Viktoria Lyssenko (2004). The Human Body Composition in Statics and Dynamics: Āyurveda and the Philosophical Schools of Vaiśesika and Sāmkhya. [REVIEW] Journal of Indian Philosophy 32 (1):31-56.
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  20. Bimal Krishna Matilal (1977). Nyāya-Vaiśeṣika. Harrassowitz.
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  21. Bimal Krishna Matilal (1975). Causality in the Nyāya-Vaiśeṣika School. Philosophy East and West 25 (1):41-48.
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  22. Harsh Narain (1976). Evolution of the Nyāya-Vaiśeṣika Categoriology. Bharati Prakashan.
    v. 1. Early Nyāya-Vaiśeṣika categoriology.
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  23. Karl H. Potter (ed.) (1977). Indian Metaphysics and Epistemology: The Tradition of Nyāya-Vaiśeṣika Up to Gaṅgeśa. Motilal Banarsidass.
    This volume provides a detailed resume of current knowledge about the classical Indian Philosophical systems of Nyaya and Vaisesika in their earlier stages, i.e ...
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  24. Karl H. Potter (1954). Are the Vaiśeṣika "Guṇas" Qualities? Philosophy East and West 4 (3):259-264.
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  25. Karl H. Potter & Sibajiban Bhattacharyya (1970). Indian Philosophical Analysis, Nyāya-Vaiśeṣika From Gangeśa to Raghunātha Śiromaṇi. In The Encyclopedia of Indian Philosophies. Motilal Banarsidass
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  26. G. Prathapa Simha (1991). Arthapātti: A Critical and Comparative Study of the Views of Pūrva Mīmāṁsa, Advaita Vedānta, and Nyāya-Vaiśeṣika Systems. Sri Venkateswara University.
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  27. Varanasi Ramabrahmam (2013). A COGNITIVE SCIENCE CORRELATION OF THE MEANING OF PADAARTHA IN RELATION TO HUMAN CONSCIOUSNESS, MIND AND THEIR FUNCTIONS. In Proceedings of International Conference on Indic Studies, 2013, on the theme – Ancient Indian wisdom and modern world, March 29-31, 2013, Delhi, India. Sub-theme: Ancient Indian Vision and Cognitive Science.
    Abstract The word Padaartha, used as a technical term by different Indian schools of thought with different senses will be brought out. The meaning and intonation of the word Padaartha as used in the Upanishads, Brahmajnaana, Advaitha Philosophy, Sabdabrahma Siddhanta (Vyaakarana), the Shaddarshanas will be discussed. A comprehensive gist of this discussion will be presented relating to human consciousness, mind and their functions. The supplementary and complementary nature of these apparently “different” definitions will be conformed from cognitive science point of (...)
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  28. P. S. Ramanujam (1979). A Study of Vaiśeṣika Philosophy: With Special Reference to Vyomaśivācārya. Prasaranga, University of Mysore.
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  29. S. Sankaranarayanan (2003). Vaiśeṣika Catuḥsūtrī: A Historical Perspective. Distributors, Theosophical Pub. House.
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  30. Anantalāla Ṭhakkura (2003). Origin and Development of the Vaiśeṣika System. Distributed by Motilal Banarsidass.
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  31. Manindra Nath Thakur (2007). Debating Realism(S): Marxism and Nyaya-Vaisesika. Journal of Critical Realism 5 (1):50-55.
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  32. Krishna Del Toso (2011). Is Cognition an Attribute of the Self or It Rather Belongs to the Body? Some Dialectical Considerations on Udbhaṭabhaṭṭa’s Position Against Nyāya and Vaiśeṣika. Open Journal of Philosophy 1 (2):48-56.
    In this article an attempt is made to detect what could have been the dialectical reasons that impelled the Cārvāka thinker Udbhaṭabhaṭṭa to revise and reformulate the classical materialistic concept of cognition. If indeed according to ancient Cārvākas, cognition is an attribute entirely dependent on the physical body, for Udbhaṭabhaṭṭa cognition is an independent principle that, of course, needs the presence of a human body for manifesting itself. Therefore, he seems to describe cognition according to a double ontology: it is (...)
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