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Forthcoming articles
  1. Christopher Minkowski (forthcoming). Apūrvaṃ Pāṇḍityam: On Appayya Dīkṣita's Singular Life. Journal of Indian Philosophy:1-10.
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  2. Christopher Minkowski (forthcoming). Appayya's Vedānta and Nīlakaṇṭha's Vedāntakataka. Journal of Indian Philosophy:1-20.
    The seventeenth century author Nīlakaṇṭha Caturdhara wrote several works criticising the Vedāntic theology of the sixteenth century author, Appayya Dīkṣita. In one of these works, the Vedāntakataka, Nīlakaṇṭha picks out two doctrines for criticism: that the liberated soul becomes the Lord (īśvarabhāvāpatti), and that souls thus liberated remain the Lord until all other souls are liberated (sarvamukti). These doctrines appear both in Appayya’s Advaitin and in his Śivādvaitin writings. They appear to be ones to which Appayya was committed. They raise (...)
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  3. Raffaele Torella (forthcoming). Notes on the Śivadṛṣṭi by Somānanda and its Commentary. Journal of Indian Philosophy:1-51.
    A somewhat problematic book has recently been devoted to one of the most fascinating (and neglected) works of Kashmirian Śaiva Advaita: the Śivadṛṣṭi by Somānanda. This furnishes the occasion for further reflection on the textual transmission and interpretation of several passages of the Śivadṛṣṭi and the only extant commentary upon it, the insightful Padasaṃgati by Utpaladeva, unfortunately covering only the first three āhnikas and a part of the fourth. This important text (along with its commentary), the first philosophical presentation of (...)
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  4. Krishna Del Toso (forthcoming). Some Problems Concerning Textual Reuses in the Madhyamakaratnapradīpa, with a Discussion of the Quotation From Saraha's Dohākośagīti. Journal of Indian Philosophy:1-47.
    The aim of the present study is to shed light on why the citation taken from Saraha’s Dohākośagīti and occurring in the Madhyamakaratnapradīpa, chapter 7, opens the door to some fundamental reflections concerning the authority and the “nature” of this latter text. On the basis of a historical and doctrinal analysis, here a new interpretation is put forward, according to which the Madhyamakaratnapradīpa should be considered a tenth century CE handbook, written by some unknown Buddhist teacher perhaps as a manual (...)
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  5. Ivan Andrijanić (forthcoming). Quotations and (Lost) Commentaries in Advaita Vedānta: Some Philological Notes on Bhartṛprapañca's “Fragments”. Journal of Indian Philosophy:1-20.
    The oldest preserved commentary on the Br̥hadāraṇyaka-Upaniṣad was composed by Śaṅkara. Sureśvara composed a sub-commentary on this commentary, while Ānandagiri composed commentaries both on Śaṅkara’s commentary and on Sureśvara’s sub-commentary. All these four books contain a number of passages from earlier works which are not preserved. Sureśvara and Ānandagiri attributed some of these passages to a commentator named Bhartr̥prapañca. The aim of this article is to present a philological method which will establish which of the passages might be paraphrases and (...)
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  6. Guy Axtell (forthcoming). Religious Pluralism and its Discontents. Journal of Indian Philosophy.
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  7. Cristina Bignami (forthcoming). Re-Use in the Art Field: The Iconography of Yakṣī. Journal of Indian Philosophy:1-24.
    The focus of this research is the re-use of the Yakṣī image. The study of the evolution of a certain iconography induces one to face the problem of re-use in correlation to the transmission of images in time, and of their survival or transformation in historical and cultural environments different from the original ones. In fact, every different time period formulates its new iconography but above all it takes up again pre-existing images: these may be “revived” and, hence, may be (...)
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  8. Yigal Bronner (forthcoming). A Renaissance Man in Memory: Appayya Dīkṣita Through the Ages. Journal of Indian Philosophy:1-29.
    This essay is a first attempt to trace the evolution of biographical accounts of Appayya Dīkṣita from the sixteenth century onward, with special attention to their continuities and changes. It explores what these rich materials teach us about Appayya Dīkṣita and his times, and what lessons they offer about the changing historical sensibilities in South India during the transition to the colonial and postcolonial eras. I tentatively identify two important junctures in the development of these materials: one that took place (...)
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  9. Thom Brooks (forthcoming). Better Luck Next Time: A Comparative Analysis of Socrates and Mahayana Buddhism on Reincarnation. Journal of Indian Philosophy.
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  10. Kate Crosby (forthcoming). Uddis and Åcikh. The Inclusion of the Sikkhåpada in the Pabbajjå Liturgy According to the Samantapåsådika. Journal of Indian Philosophy.
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  11. Neil Dalal (forthcoming). Contemplative Grammars: Śaṅkara's Distinction of Upāsana and Nididhyāsana. Journal of Indian Philosophy:1-28.
    Śaṅkara’s Advaita Vedānta is largely dismissive of ritual action, in part because the metaphysical position of non-duality erodes any independent existence of the individual as a ritual agent, and because knowledge of non-duality is thought to be independent of action. However, a close reading of Śaṅkara shows that he does accept forms of devotional practice that have remained largely marginalized in studies of Advaita Vedānta. This article compares and contrasts contemplative devotion, in the form of visualized meditations (upāsanas) on īśvara, (...)
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  12. Hugo David (forthcoming). Time, Action and Narration. On Some Exegetical Sources of Abhinavagupta's Aesthetic Theory. Journal of Indian Philosophy:1-30.
    This article is an attempt at understanding the use that Abhinavagupta (950–1020?), the Kashmiri Śaiva philosopher and scholar of poetics, makes of a few concepts and theories stemming from the tradition of Vedic ritual exegesis (Pūrva-Mīmāṃsā). Its starting point is the detailed analysis of a key passage in Abhinavagupta’s commentary on the “aphorism on rasa(s)” of the Nāṭyaśāstra, where the learned commentator draws an analogy between the operation of the non-prescriptive portions of the Veda in the ritual and the “generalisation” (...)
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  13. Florinda De Simini (forthcoming). Observations on the Use of Quotations in Sanskrit Dharmanibandhas. Journal of Indian Philosophy:1-24.
    This article examines some of the strategies adopted by the authors of Sanskrit law digests (Dharmanibandhas) in dealing with quotations. Given the peculiar nature of the Nibandhas, which in the majority of cases are almost exclusively made of quotations from authoritative texts (chiefly Dharmasūtras, Dharmaśāstras and Purāṇas), citations are here not only a method to support a viewpoint, but constitute the very core of the text. In order to narrow the topic, the analysis has been restricted to a sub-category of (...)
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  14. Ewa Dębicka-Borek (forthcoming). To Borrow or Not to Borrow? Some Remarks on Vaibhavīyanarasiṃhakalpa of Sātvatasaṃhitā. Journal of Indian Philosophy:1-20.
    Some remarks on the possible methods of composing saṃhitās as hinted in chosen texts belonging to the Pāñcarātra school are presented in “Sect. 1”. In “Sect. 2,” the content and the structure of the Sātvatasaṃhitā and Īśvarasaṃhitā are compared. In fact, both texts are independent works even though in the light of some Pāñcarātrika texts they are considered to be mutually linked, the latter being considered a “commentary” of the former. In “Sect. 3,” the initiation (dīkṣā) as found in both (...)
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  15. Madhav M. Deshpande (forthcoming). Appayya Dīkṣita and the Lineage of Bhaṭṭoji Dīkṣita. Journal of Indian Philosophy:1-10.
    In the last few years, several scholars have attempted to analyze the historical circumstances of Bhaṭṭoji Dīkṣita and the development of his specific stances in the area of Pāṇinian grammar. This paper seeks to broaden that investigation by exploring Bhaṭṭoji Dīkṣita’s relationship to Appayya Dīkṣita. Appayya Dīkṣita’s works, such as the Madhvatantramukhamardana, were the direct source of inspiration not only for the critique of the Mādhva Vedānta that appears in Bhaṭṭoji Dīkṣita’s Tantrādhikārinirṇaya and Tattvakaustubha. They may also be seen as (...)
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  16. Payal Doctor (forthcoming). Quotations, References, and the Re-Use of Texts in the Early Nyāya Tradition. Journal of Indian Philosophy:1-27.
    In this case-study, I examine examples which fall within the five categories of the re-use of texts in the Nyāya Sūtra, Nyāya Bhāṣya, and Nyāya Vārttika and note the form of quoting and embedment. It is found that the re-use of texts is prominent and that the category and method of embedding the re-used passages varies from author to author. Gautama embeds the most inter-language quotations without acknowledging his sources and Uddyotakara re-uses the most quotations and paraphrases while acknowledging his (...)
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  17. Jonathan Duquette (forthcoming). Reading Non-Dualism in Śivādvaita Vedānta: An Argument From the Śivādvaitanirṇaya in Light of the Śivārkamaṇidīpikā. Journal of Indian Philosophy:1-13.
    This article examines Appaya Dīkṣita’s intellectual affiliation to Śivādvaita Vedānta in light of his well-known commitment to Advaita Vedānta. Attention will be given to his Śivādvaitanirṇaya, a short work expounding the nature of the Śivādvaita doctrine taught by Śrīkaṇṭha in his Śaiva-leaning commentary on the Brahmasūtra. It will be shown how Appaya strategically interprets Śrīkaṇṭha’s views on the relationship between Śiva (i.e., Brahman), its power of consciousness (cicchakti) and the individual self (jīva), along the lines of pure non-dualism (śuddhādvaita). In (...)
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  18. Marco Ferrante (forthcoming). Vṛṣabhadeva on the Status of Ordinary Phenomena: Between Bhartṛhari and Advaita Vedānta. Journal of Indian Philosophy:1-23.
    Vṛṣabhadeva’s Sphuṭākṣarā, a commentary on the first chapter of Bhartṛhari’s Vākyapadīya and its Vṛtti, offers a peculiar interpretation of the monistic ideas exposed at the beginning of the mūla text. The reflection on the status of ordinary reality and its relation with the unitary metaphysical principle is particularly interesting. Although according to Bhartṛhari’s perspective the entities of the world are real, the Sphuṭākṣarā offers a more intricate picture in which different degrees of reality seem involved. Furthermore, the author adopts hermeneutical (...)
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  19. Elisa Freschi (forthcoming). Quotations, References, Etc. A Glance on the Writing Habits of a Late Mīmāṃsaka. Journal of Indian Philosophy:1-37.
    Rāmānujācārya’s Tantrarahasya, a philosophical treatise mainly dedicated to the hermeneutics and epistemology of the Pūrva Mīmāṃsā School, might be considered hardly more than a jigsaw of reused passages, since (at least) one third of it has a direct source, and (at least) a further third has its roots in interlanguage usage. It is thus a perfect case study for investigating the compositional habits of philosophical authors in pre-modern śāstra literature. The article analyses the formal aspects of textual reuse by Rāmānujācārya (...)
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  20. Stefano Gandolfo (forthcoming). The Positionless Middle Way: Weak Philosophical Deflationism in Madhyamaka. Journal of Indian Philosophy:1-22.
    In this paper, I explore the connections between meta-ontological and meta-philosophical issues in two of Nāgārjuna’s primary works, the Mūlamadhyamakārikā and the Vigrahavyāvartanī. I argue for an interpretative framework that places Nāgārjuna’s Madhyamaka as a meta- and ultimately non-philosophical evaluation of philosophy. The paper’s primary argument is that an interpretative framework which makes explicit the meta-ontological and meta-philosophical links in Nāgārjuna’s thought is both viable and informative. Following Nāgārjuna, I start my analysis by looking at the positions that exist within (...)
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  21. Alastair Gornall (forthcoming). How Many Sounds Are in Pāli? Journal of Indian Philosophy:1-40.
    This article highlights the central importance of Pāli phonetics in Theravāda Buddhism. In doing so, I focus on a single yet fundamental point of contention regarding the number of sounds in the Pāli language from the twelfth to fifteenth century. I argue that this debate on the number of sounds was of central concern due to the importance of Pāli pronunciation in the ritual sphere, the development of new regional monastic identities, and the introduction of regional scripts. In tracing this (...)
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  22. Pascale Hugon (forthcoming). Text Re-Use in Early Tibetan Epistemological Treatises. Journal of Indian Philosophy:1-39.
    This paper examines the modalities and mechanism of text-use pertaining to Indian and Tibetan material in a selection of Tibetan Buddhist epistemological treatises written between the eleventh and the thirteenth century. It pays special attention to a remarkable feature of this corpus: the phenomenon of “repeat,” that is, the unacknowledged integration of earlier material by an author within his own composition. This feature reveals an intellectual continuity in the tradition, and is found even for authors who claim a rupture from (...)
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  23. Petra Kieffer-Pülz (forthcoming). Quotatives Indicating Quotations in Pāli Commentarial Literature, I Iti/Ti and Quotatives with Vuttaṃ. Journal of Indian Philosophy:1-26.
    This article deals with quotatives–overt marks that indicate quotations–consisting in iti/ti or containing vuttaṃ which are used in Pāli commentarial literature to signal the occurrence of a quotation. We distinguish two types, namely, “general quotatives” and “individual quotatives”. The former are universally valid. They are widely acknowledged and used in various text corpora over several centuries. The latter are defined by an author solely for usage in his commentary. In the first part of our contribution we describe the implications connected (...)
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  24. Tse-fu Kuan (forthcoming). Abhidhamma Interpretations of “Persons” (Puggala): With Particular Reference to the Aṅguttara Nikāya. Journal of Indian Philosophy:1-30.
    General opinion holds that the Abhidhamma treats the Buddha’s teachings in terms of ultimate realities, i.e. dhammas, and that conventional constructs such as persons (puggala) fall outside the primary concern of the Abhidhamma. The present paper re-examines this ultimate-conventional dichotomy drawn between dhammas and persons and argues that this dichotomy does not hold true for the canonical Abhidhamma in Pali. This study explores how various types of persons are interpreted and approached by the Abhidhamma material, including Abhidhamma texts such as (...)
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  25. Malhar Kulkarni (forthcoming). Quotations in Grammatical Texts and the Tradition of Manuscript Transmission of the Kāśikāvṛtti. Journal of Indian Philosophy:1-8.
    The Kāśikāvṛtti, the oldest available complete commentary on Pāṇini’s grammar, the Aṣṭādhyāyī, is found quoted often in the later pāṇinian grammatical tradition. These quotations throw light on a number of aspects of the text of the Kāśikāvṛtti. This paper focuses on how this later pāṇinian grammatical tradition views the modifications in the text of the Aṣṭādhyāyī (generally ascribed to the text of Kāśikāvṛtti by modern scholarship) and concludes that also the tradition ascribes these modifications to the Kāśikāvṛtti. Further, this paper (...)
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  26. Lawrence McCrea (forthcoming). Appayyadīkṣita's Invention of Śrīkaṇṭha's Vedānta. Journal of Indian Philosophy:1-14.
    Apart from his voluminous, immensely learned, and spectacularly successful contributions to the fields of Hermeneutics (Mīmāṃsā), non-dualist Metaphysics (Advaita Vedānta), and poetics, the sixteenth century South Indian polymath Appayyadīkṣita is famed for reviving from obscurity the moribund Śaivite Vedānta tradition represented by the (thirteenth century?) Brahmasūtrabhāṣya of Śrīkaṇṭha. Appayya’s voluminous commentary on this work, his Śivārkamaṇidīpikā, not only reconstitutes Śrīkaṇṭha’s system, but radically transforms it, making it into a springboard for Appayya’s own highly original critiques of standard views of Mīmāṃsā (...)
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  27. Walter Menezes (forthcoming). Is Viveka a Unique Pramāṇa in the Vivekacūḍāmaṇi? Journal of Indian Philosophy:1-23.
    This is an enquiry based on the Vivekacūḍāmaṇi (VC), the primary focus of which is to present viveka (discrimination) along with its three catalysts, namely, śruti, tarka, and anubhava as the unique pramāṇa of Ultimate Knowledge. This paper discusses the significance of the six popular pramāṇas of Advaita Vedānta (AV) and reiterates that as far as AV is concerned epistemologically those pramāṇas have merely a provisional value (vyāvahārika). In accordance with the purport of VC this paper argues that śruti and (...)
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  28. Gianni Pellegrini (forthcoming). “Old is Gold!” Madhusūdana Sarasvatī's Way of Referring to Earlier Textual Tradition. Journal of Indian Philosophy:1-58.
    Madhusūdana Sarasvatī wrote several treatises on Advaita philosophy. His magnum opus is the Advaitasiddhi, written in order to reply to the keen objections moved by the Dvaitin Vyāsatīrtha’s Nyāyāmṛta. Advaitasiddhi is verily a turning point into the galaxy of Vedānta, not only as far as its replies are concerned, but also for the reutilization of earlier vedāntic material and its reformulation by means of the highly sophisticated language of the new school of logic. This article is an attempt to contextualize (...)
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  29. Ulrike Roesler (forthcoming). “As It is Said in a Sutra”: Freedom and Variation in Quotations From the Buddhist Scriptures in Early Bka'-Gdams-Pa Literature. Journal of Indian Philosophy:1-18.
    The phyi dar or ‛later dissemination’ of Buddhism in Tibet is known to be a crucial formative period of Tibetan Buddhism; yet, many questions still wait to be answered: How did Tibetan Buddhist teachers of this time approach the Buddhist scriptures? Did they quote from books or from memory? Did they study Buddhism through original Sūtras or exegetical literature? To what degree was the text of the scriptures fixed and standardised before the Bka’ ’gyur and the Bstan ’gyur were compiled? (...)
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  30. Aleix Ruiz-Falqués (forthcoming). The Creative Erudition of Chapaṭa Saddhammajotipāla, a 15th-Century Grammarian and Philosopher From Burma. Journal of Indian Philosophy:1-38.
    This paper focuses on the scholastic technique of the Theravāda scholar-monk Chapaṭa Saddhammajotipāla (Burma, fifteenth century CE). Chapaṭa is the author of several scholastic treatises in Pāli, the most voluminous of which is the Suttaniddesa, a commentary on the Pāli grammar of Kaccāyana (ca. sixth to seventh century CE). I offer a general introduction to the Pāli grammatical tradition and especially to the Pāli grammatical tradition of Burma, together with an introduction to the life and works of Chapaṭa. I also (...)
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  31. Masamichi Sakai (forthcoming). Dharmottara's Re-Use of Arguments From the Kṣaṇabhaṅgasiddhi in the Pramāṇaviniścayaṭīkā. Journal of Indian Philosophy:1-12.
    Dharmottara, one of the most outstanding commentators of Dharmakīrti, re-uses arguments in the Pramāṇaviniścayaṭīkā, his broad commentary on Dharmakīrti’s Pramāṇaviniścaya, from his independent essay, the Kṣaṇabhaṅgasiddhi. By analyzing contents of re-used arguments in the Pramāṇaviniścayaṭīkā, this paper clarifies Dharmottara’s intention of paraphrasing his arguments in his commentarial work on Dharmakīrti. I argue that, in terms of content, such arguments are original and never fit into Dharmakīrti’s own system. It can be said that Dharmottara has a clear intention to display his (...)
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  32. Vincenzo Vergiani (forthcoming). Āgamārthānusāribhiḥ. Helārāja's Use of Quotations and Other Referential Devices in His Commentary on the Vākyapadīya. Journal of Indian Philosophy:1-27.
    Examining the function and style of the references to grammatical literature found in a substantial section of Helārāja’s Prakīrṇaprakāśa on Bhartṛhari’s third book of the Vākyapadīya, the article argues that the likely ideological motive of this commentary was to establish its mūla work firmly within the Brahmanical canon and should therefore be seen in the context of the appropriation of Bhartṛhari’s ideas on the part of the roughly contemporary Pratyabhijñā philosophers of Kashmir. Incidentally, it also touches upon the making of (...)
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  33. Li Xuezhu (forthcoming). Madhyamakāvatāra-Kārikā Chapter 6. Journal of Indian Philosophy:1-30.
    The present paper provides a critical edition of basic verses of Madhyamakāvatāra chapter 6. The verses are extracted from the Sanskrit manuscript of the Madhyamakāvatārabhāṣya preserved at Potala Palace. The Madhyamakāvatāra is one of Candrakīrti’s major works and clearly establishes his own doctrinal position. Chapter 6 (about two-thirds of the entire text) contains most important doctrinal discussions of the work.
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