Search results for 'Vedanta' (try it on Scholar)

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Bibliography: Vedanta in Asian Philosophy
  1.  10
    Worlds in Advaita Vedanta (1998). Playful Illusion: The Making of Worlds in Advaita Vedanta. Philosophy East and West 48 (3):387-405.
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  2. Advaita Vedanta (1990). Nv Banerjee's Critique of Advaita Vedanta. In Margaret Chatterjee (ed.), The Philosophy of Nikunja Vihari Banerjee. Indian Council of Philosophical Research in Association with Munshiram Manoharlal Publishers 47.
     
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  3. an Attempt to Understand Svatah & Pramanyavada in Advaita Vedanta (1991). Tara Chatterjee. Journal of Indian Philosophy 19:229-248.
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  4. Advaita Vedanta (1990). Arvind Sharma. Journal of Indian Philosophy 18:219-236.
     
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  5.  63
    Joshua Anderson (2012). An Investigation of Moksha in the Advaita Vedanta of Shankara and Gaudapada. Asian Philosophy 22 (3):275-287.
    In this article, I suggest that moksha (liberation or enlightenment) in Advaita Vedanta is best understood psychologically. A psychological understanding is not only consistent with the Advaita Vedanta articulated by Shankara and Gaudapada, but avoids what will be called the problem of jivan mukti. This article will consist of three main parts. First, I will briefly discuss the metaphysics and ontology of Advaita Vedanta. Next, I will present the problem of jivan mukti, and the Advaitin response to (...)
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  6.  41
    Eliot Deutsch (1966). The Self in Advaita Vedanta. International Philosophical Quarterly 6 (March):5-21.
    The quest for self knowledge is pervasive in indian thought and is a central concern of advaita vedanta--The non-Dualistic system expounded primarily by samkara. The article explicates the advaitic conception of the self in its two primary dimensions: self and the empirical self. Arguments used to demonstrate the supreme self are critically appraised and the various theories which seek to explain the relation that obtains between the supreme self and the empirical self are examined. The advaitic analysis of the (...)
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  7.  21
    Deepak Sarma (2005). Epistemologies and the Limitations of Philosophical Inquiry: Doctrine in Mādhva Vedānta. Routledgecurzon.
    Do you have to be one to know one? Madhvàcàrya, the founder of the thirteenth century school of Vedànta, answered this question with a resounding 'yes!' Madhvàcàrya's insistence that one must be a Màdhva to study Màdhva Vedànta led him to employ various strategies to exclude outsiders and unauthorized readers from accessing the root texts of his tradition and from obtaining oral commentary from living virtuosos. Deepak Sarma explores the degree to which outsiders can understand and interpret the doctrine of (...)
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  8.  18
    R. Balasubramanian (2011). Consciousness, Cognition and the Cognitive Apparatus in the Vedānta Tradition. Mens Sana Monographs 9 (1):54.
    A human being is a complex entity consisting of the Self (also known as Consciousness), mind, senses and the body. The Vedānta tradition holds that the mind, the senses and the body are essentially different from the Self or Consciousness. It is through consciousness that we are able to know the things of the world, making use of the medium of the mind and the senses. Furthermore, the mind, though material, is able to reveal things, borrowing the light from consciousness. (...)
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  9.  43
    Vrinda Dalmiya (2009). The Metaphysics of Ethical Love: Comparing Practical Vedanta and Feminist Ethics. Sophia 48 (3):221-235.
    In this paper I compare two very different deployments of love in ethics. Swami Vivekananda's concept of ethical love ties into the project of constructing an alternative masculinity for a colonized people; while feminist care ethics uses love to escape the perceived masculinity of traditional ethical theory. Using Kenneth Goodpaster's distinction between ‘framework questions’ and ‘application questions,’ I try to show that love in Practical Vedanta addresses the former while feminist care ethics concerns itself with the latter. Even though (...)
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  10.  40
    Andrew J. Nicholson (2007). Reconciling Dualism and Non-Dualism: Three Arguments in Vijñānabhikṣu's Bhedābheda Vedānta. [REVIEW] Journal of Indian Philosophy 35 (4):371-403.
    The late 16th century Indian philosopher Vijñānabhikṣu is most well known today for his commentaries on Sāṃkhya and Yoga texts. However, the majority of his extant corpus belongs to the tradition of Bhedābheda (Difference and Non-Difference) Vedānta. This article elucidates three Vedāntic arguments from Vijñānabhikṣu’s voluminous commentary on the Brahma Sūtra, entitled Vijñānāmṛtabhāṣya (Commentary on the Nectar of Knowledge). The first section of the article explores the meaning of bhedābheda, showing that in Vijñānabhikṣu’s understanding, “difference and non-difference” does not entail (...)
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  11.  4
    Marco Ferrante (2015). Vṛṣabhadeva on the Status of Ordinary Phenomena: Between Bhartṛhari and Advaita Vedānta. Journal of Indian Philosophy 43 (1):61-83.
    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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  12.  3
    Gianni Pellegrini (forthcoming). On the Alleged Indebtedness of the Vedānta Paribhāṣā Towards the Vedānta Kaumudī: Some Considerations on an Almost Forgotten Vivaraṇa Text. Journal of Indian Philosophy:1-21.
    Dharmarāja Adhvarin’s Vedānta Paribhāṣā is a well-known introduction to Advaita Vedānta, targeted to beginners who are already trained in Navya Nyāya. According to Dasgupta, the VP is so heavily indebted to Rāmādvaya’s Vedānta Kaumudī, which was composed in the middle of the 14th century and is today almost forgotten, that the VP’s “claim to originality vanishes”. The VK was, however, only edited in 1955 and then again in 1973. In the light of this improved textual basis, what is our judgement (...)
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  13.  14
    Christopher Isherwood (ed.) (1945). Vedanta for the Western World. Hollywood [Calif.]Marcel Rodd Co..
    Vedanta is the philosophy of the Vedas, those Indian scriptures which are the most ancient religious writings now known to the world. ...
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  14.  3
    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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  15. Roma Chaudhuri (1973). Ten Schools of the Vedānta. Rabindra Bharati University.
    pt. 1. Five schools: Samkara's Kevalādvaitāda. Rāmānuja's Visiṣtādvaitavāda. Nimbārka's Svābhāvika-Dvaitādvaitavāda. Madhva's Dvaita-vāda. Vallabha's Śuddhādvaita-vāda.--pt. 2. Further reflections on the five schools of the Vedanta.--pt. 3. Five remaining schools, together with the unique school of Swami Vivekananda.
     
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  16.  38
    Leesa S. Davis (2010). Advaita Vedanta and Zen Buddhism: Deconstructive Modes of Spiritual Inquiry. Continuum.
    Introduction: Experiential deconstructive inquiry -- Foundational philosophies and spiritual methods -- Non-duality in Advaita Vedanta and Zen Buddhism -- Ontological differences and non-duality -- Meditative inquiry, questioning, and dialoguing as a means to spiritual insight -- The undoing or deconstruction of dualistic conceptions -- Advaita Vedanta : philosophical foundations and deconstructive strategies -- Sources of the tradition -- Upaniads that art thou (Tat Tvam Asi) -- Gauapda (c.7th century) : no bondage, no liberation -- Aakara (c.7th-8th century) : (...)
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  17. 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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  18.  19
    Pulasth Soobah Roodurmum (2002). Bhāmatī and Vivaraṇa Schools of Advaita Vedānta: A Critical Approach. Motilal Banarsidass Publishers.
    This book is an attempt at presenting to the readers a critical analysis of the philosophy of Advaita Vedanta by comparing the views of the Bhamati and the ...
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  19.  7
    Kapil N. Tiwari (1977). Dimensions of Renunciation in Advaita Vedānta. Motilal Banarsidass.
    The aim of this dissertation is to present a systematic exposition of renunciation (Samnyasa) as a philosophico-religious category within Indian tradition with special reference to Advaita Vedanta of Samkaracarya.
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  20. Prem Mohan Lal Verma (1959). Role of Vedanta. Indian National Renaissance Society.
    v. 1. Role of Vedanta as universal religion -- v. 2. Role of Vedanta as science of self-reliazation.
     
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  21.  18
    Pravrajika Vrajaprana (1999). Vedanta: A Simple Introduction. Vedanta Press.
    Vedanta An Overview redanta is one of the world's most ancient religious philosophies and T one of its broadest. Based on the Vedas, the sacred scriptures ...
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  22.  1
    Eliot Deutsch (1969). Advaita Vedānta: A Philosophical Reconstruction. Honolulu, East-West Center Press.
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  23.  48
    Michael Comans (2000). The Method of Early Advaita Vedānta: A Study of Gauḍapāda, Śaṅkara, Sureśvara, and Padmapāda. Motilal Banarsidass Publishers.
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  24. R. Balasubramanian (ed.) (2000). Advaita Vedānta. Distributed by Motilal Banarsidass Publishers.
     
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  25. Hajime Nakamura (1983). A History of Early Vedānta Philosophy. Motilal Banarsidass.
     
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  26. U. Chandrasekharayya (2006). Vedanta and Modern Physics. Lokashikshana Trust.
     
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  27.  9
    B. N. Krishnamurti Sharma (1960). A History of the Dvaita School of Vedānta and its Literature. Bombay, Booksellers' Pub. Co..
    This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its ...
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  28.  2
    Eliot Deutsch (1971). A Source Book of Advaita Vedānta. Honolulu,University Press of Hawaii.
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  29.  11
    B. N. Krishnamurti Sharma (1981). History of the Dvaita School of Vedānta and its Literature: From the Earliest Beginnings to Our Own Time. Motilal Banarsidass.
    This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its ...
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  30.  19
    Ravi M. Gupta (2006). Making Space for Vedānta: Canon and Commentary in Caitanya Vaiṣṇavism. [REVIEW] International Journal of Hindu Studies 10 (1):75-90.
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  31. R. Karunakaran (1980). The Concept of Sat in Advaita Vedānta. Sri Sankara Sanskrit Vidyapeetham.
     
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  32. Bina Gupta (1994). Perceiving in Advaita Vedānta: Epistemological Analysis and Interpretation. Philosophy East and West 44 (2):406-408.
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  33.  2
    H. N. Raghavendracharya (1941). The Dvaita Philosophy and its Place in the Vedanta. University of Mysore.
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  34. Niranjan Dhar (1977). Vedanta and the Bengal Renaissance. Minerva Associates (Publications).
     
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  35. S. R. Bhatt (1975). Studies in Rāmānuja Vedānta. Heritage Publishers.
     
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  36. Satchidanandendra Saraswati (1971). Essays on Vedanta: Matter & Method. Adhyatma Prakasha Karyalaya.
     
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  37.  1
    Ivan Andrijanić (2015). Quotations and Commentaries in Advaita Vedānta: Some Philological Notes on Bhartṛprapañca’s “Fragments”. Journal of Indian Philosophy 43 (2-3):257-276.
    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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  38. Abhedānanda (1947). Attitude of Vedanta Towards Religion. Calcutta, Ramakrishna Vedanta Math.
     
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  39. Abhedananda (1983). The Vedanta Philosophy. Ramakrishna Vedanta Math.
     
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  40. Śaṅkarācārya (1954/1973). Vedānta Explained; Saṁkara's Commentary on the Brahma-Sūtras. New Delhi]Munshiram Manoharlal Publishers.
     
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  41. Śaṅkarācārya (1965). Vedānta in Ten Verses D̦aśaśloki. Madras, Śaṅkara Vihār.
     
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  42. K. P. Aleaz (2000). A Convergence of Advaita Vedānta and Eastern Christian Thought. Ispck.
     
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  43. K. P. Aleaz (1996). The Relevance of Relation in Śaṅkara's Advaita Vedānta. Kant Publications.
     
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  44. Anand (1977). Path of Saints as the Fulfilment of Vedanta. Bharatiya Vidya Bhavan.
     
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  45. Anantendrayati (1973). The Vedanta-Sara-Sangraha of Sri Anantendra-Yati. Ganesh.
     
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  46. Gade Ankayya (1978). Vedanta Glossary: Enlarged with Abundant Scriptural Authorities with Citations. Ankayya.
     
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  47. John G. Arapura (1986). Gnosis and the Question of Thought in Vedānta: Dialogue with the Foundations. Distribitors for the U.S. And Canada, Kluwer Academic Publishers.
     
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  48. Haradvārī Lāla Śarmā (1981). Wisdom of Vedanta. Gdk Publications.
     
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  49. R. Balasubramanian (2011). Systems of Vedanta and Kashmir Saivism (C. A.D. 300-1000). Chinmaya International Foundation Shodha Sansthan.
     
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  50. R. Balasubramanian (2011). Systems of Vedānta and Kashmir Śaivism (C. Chinmaya International Foundation Shodha Sansthan.
     
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