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  1.  4
    Diagrams for Navya-Nyāya.Jim Burton - 2020 - Journal of Indian Philosophy 48 (2):229-254.
    Although a number of authors have used diagrams extensively in their studies of Navya-Nyāya, they have done so to explain and illustrate concepts, not with the goal of reasoning with the diagrams themselves. Adherents of diagrammatic reasoning have made claims for its potential by pointing to key structural correspondences between diagrams and logical concepts, arguably lacking in sentential representations, and describing these relations using concepts such as “well matchedness” and “iconicity”. A canonical example of this iconicity is the use of (...)
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  2.  93
    There is Something Wrong with Raw Perception, After All: Vyāsatīrtha’s Refutation of Nirvikalpaka-Pratyakṣa.Amit Chaturvedi - 2020 - Journal of Indian Philosophy 48 (2):255-314.
    This paper analyzes the incisive counter-arguments against Gaṅgeśa’s defense of non-conceptual perception offered by the Dvaita Vedānta scholar Vyāsatīrtha in his Destructive Dance of Dialectic. The details of Vyāsatīrtha’s arguments have gone largely unnoticed by subsequent Navya Nyāya thinkers, as well as by contemporary scholars engaged in a debate over the role of non-conceptual perception in Nyāya epistemology. Vyāsatīrtha thoroughly undercuts the inductive evidence supporting Gaṅgeśa’s main inferential proof of non-conceptual perception, and shows that Gaṅgeśa has no basis for thinking (...)
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  3.  7
    Studies on Bhartṛhari and the Pratyabhijñā: Language, Knowledge and Consciousness.Marco Ferrante - 2020 - Journal of Indian Philosophy 48 (2):147-159.
    The article examines the impact the grammarian/philosopher Bhartṛhari had on the way the ‘School of Recognition’ elaborated the notion that knowledge and consciousness have a close relationship with language. The paper first lays out Bhartṛhari’s ideas, showing that his theses are rationally defensible and philosophically refined. More specifically, it claims that the grammarian is defending a view which is in many respects similar to ‘higher-order theories’ of consciousness advanced by some contemporary philosophers of mind. In the second part, the paper (...)
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  4. Studies on Bhartṛhari and the Pratyabhijñā: Language, Knowledge and Consciousness.Marco Ferrante - 2020 - Journal of Indian Philosophy 48 (2):147-159.
    The article examines the impact the grammarian/philosopher Bhartṛhari had on the way the ‘School of Recognition’ elaborated the notion that knowledge and consciousness have a close relationship with language. The paper first lays out Bhartṛhari’s ideas, showing that his theses are rationally defensible and philosophically refined. More specifically, it claims that the grammarian is defending a view which is in many respects similar to ‘higher-order theories’ of consciousness advanced by some contemporary philosophers of mind. In the second part, the paper (...)
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  5.  3
    Abhinavagupta on Reflection (Pratibimba) in the Tantrāloka.Mrinal Kaul - 2020 - Journal of Indian Philosophy 48 (2):161-189.
    In the celebrated tantric manual, the Tantrāloka, Abhinavagupta and his commentator Jayaratha establish a non-dual Śaiva theory of reflection using the key metaphors of light and reflective awareness. This paper attempts to explain the philosophical problem of reflection from the standpoint of these non-dual Śaivas. It also evaluates the problem in its hermeneutical context, analysing multiple layers of meaning and interpretation. Is the metaphor of reflection only a way of explaining the particular currents of the Śaiva phenomenology represented by the (...)
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  6.  1
    Abhinavagupta on Reflection (Pratibimba) in the Tantrāloka.Mrinal Kaul - 2020 - Journal of Indian Philosophy 48 (2):161-189.
    In the celebrated tantric manual, the Tantrāloka, Abhinavagupta and his commentator Jayaratha establish a non-dual Śaiva theory of reflection using the key metaphors of light and reflective awareness. This paper attempts to explain the philosophical problem of reflection from the standpoint of these non-dual Śaivas. It also evaluates the problem in its hermeneutical context, analysing multiple layers of meaning and interpretation. Is the metaphor of reflection only a way of explaining the particular currents of the Śaiva phenomenology represented by the (...)
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  7.  1
    Abhinavagupta on Reflection (Pratibimba) in the Tantrāloka.Mrinal Kaul - 2020 - Journal of Indian Philosophy 48 (2):161-189.
    In the celebrated tantric manual, the Tantrāloka, Abhinavagupta and his commentator Jayaratha establish a non-dual Śaiva theory of reflection using the key metaphors of light and reflective awareness. This paper attempts to explain the philosophical problem of reflection from the standpoint of these non-dual Śaivas. It also evaluates the problem in its hermeneutical context, analysing multiple layers of meaning and interpretation. Is the metaphor of reflection only a way of explaining the particular currents of the Śaiva phenomenology represented by the (...)
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  8.  1
    The Concept of Manas in Jaina Philosophy.Jayandra Soni - 2020 - Journal of Indian Philosophy 48 (2):315-328.
    The first time Umāsvāti uses the word manas in his Tattvārtha-sūtra, the standard work for matters concerning Jaina philosophy, is when he lists the means of knowledge: mati, śruta, avadhi, manaḥ-paryāya and kevala. These are the pramāṇas. In TAS 1, 14 mati or sense perception is said to be caused by indriya and aninindriya; Pūjyapāda’s commentary says that anindriya, antaḥ-karaṇa and manas are synonyms. This obviously raises questions about the specific role and function of the manas/anindriya in mati, manaḥ-paryāya and (...)
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  9.  1
    Quisquis Deum intellegit, Deus Fit: The Syntax of upa √ās in the Bṛhadāraṇyaka and Chāndogya Upaniṣad.Paolo Visigalli - 2020 - Journal of Indian Philosophy 48 (2):191-228.
    Verbal forms of upa √ās are one of the characteristic features of Upaniṣadic diction. While several studies have investigated their semantics, very little attention has been given to their syntax. A quick comparison of different translations shows that there is no agreement among Upaniṣadic interpreters regarding the syntax of upa √ās. By considering all its occurrences in the Bṛhadāraṇyaka and Chāndogya Upaniṣads, this paper offers the first systematic study of its syntax. It is hoped that the analytic model proposed here (...)
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  10.  9
    To Awaken Beyond the Image-Free ( nirābhāsa ): The Meaning and Means of the Exoteric Path of Mahāmudrā in the Tangut Keypoints - Notes Cluster.Linghui Zhang - 2020 - Journal of Indian Philosophy 48 (2):119-145.
    From the 11th through 13th centuries, the mass of yogic techniques informed by the Yoganiruttara cycle of Buddhist Tantra flowed over the Himalayan range and extended to the Hexi Corridor. The Tibetan, Tangut, and Chinese peoples who had been exposed to such a yogic and tantric culture actively drew on Indian Buddhist legacies as taxonomical and conceptual device to structure and make sense of these cutting-edge contemplative techniques. One such discursive device was the Mahāmudrā rubric considered as the pinnacle of (...)
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  11. Greater Advaita Vedānta: The Case of Sundardās.Michael S. Allen - 2020 - Journal of Indian Philosophy 48 (1):49-78.
    To understand the history of Advaita Vedānta and its rise to prominence, we need to devote more attention to what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as expressed outside the standard canon of Sanskrit philosophical works. Elsewhere I have examined the works of Niścaldās, whose Hindi-language Vicār-sāgar was once referred to by Swami Vivekananda as the most influential book of its day. In this paper, I look back to one of Niścaldās’s major influences: Sundardās, a well-known Hindi (...)
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  12. Greater Advaita Vedānta: The Case of Sundardās.Michael S. Allen - 2020 - Journal of Indian Philosophy 48 (1):49-78.
    To understand the history of Advaita Vedānta and its rise to prominence, we need to devote more attention to what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as expressed outside the standard canon of Sanskrit philosophical works. Elsewhere I have examined the works of Niścaldās, whose Hindi-language Vicār-sāgar was once referred to by Swami Vivekananda as the most influential book of its day. In this paper, I look back to one of Niścaldās’s major influences: Sundardās, a well-known Hindi (...)
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  13.  2
    Greater Advaita Vedānta: The Case of Sundardās.Michael S. Allen - 2020 - Journal of Indian Philosophy 48 (1):49-78.
    To understand the history of Advaita Vedānta and its rise to prominence, we need to devote more attention to what might be termed “Greater Advaita Vedānta,” or Advaita Vedānta as expressed outside the standard canon of Sanskrit philosophical works. Elsewhere I have examined the works of Niścaldās, whose Hindi-language Vicār-sāgar was once referred to by Swami Vivekananda as the most influential book of its day. In this paper, I look back to one of Niścaldās’s major influences: Sundardās, a well-known Hindi (...)
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  14.  1
    The Persian Writings on Vedānta Attributed to Banwālīdās Walī.Supriya Gandhi - 2020 - Journal of Indian Philosophy 48 (1):79-99.
    The Mughal court was the main sponsor of Persian works on Vedānta, broadly conceived, from the late sixteenth until the mid-seventeenth century. Thereafter, the audience for such works shifted outside the court. Several Hindus literate in Persian composed or circulated Vedāntic writings. This article surveys three hitherto neglected Persian texts treating Vedānta that appear to have been composed independently from court sponsorship. All three are attributed to Banwālīdās Walī. They comprise the Gulzār-i ḥāl [Rose-garden of ecstatic states], which is itself (...)
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  15. The Persian Writings on Vedānta Attributed to Banwālīdās Walī.Supriya Gandhi - 2020 - Journal of Indian Philosophy 48 (1):79-99.
    The Mughal court was the main sponsor of Persian works on Vedānta, broadly conceived, from the late sixteenth until the mid-seventeenth century. Thereafter, the audience for such works shifted outside the court. Several Hindus literate in Persian composed or circulated Vedāntic writings. This article surveys three hitherto neglected Persian texts treating Vedānta that appear to have been composed independently from court sponsorship. All three are attributed to Banwālīdās Walī. They comprise the Gulzār-i ḥāl [Rose-garden of ecstatic states], which is itself (...)
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  16. The Persian Writings on Vedānta Attributed to Banwālīdās Walī.Supriya Gandhi - 2020 - Journal of Indian Philosophy 48 (1):79-99.
    The Mughal court was the main sponsor of Persian works on Vedānta, broadly conceived, from the late sixteenth until the mid-seventeenth century. Thereafter, the audience for such works shifted outside the court. Several Hindus literate in Persian composed or circulated Vedāntic writings. This article surveys three hitherto neglected Persian texts treating Vedānta that appear to have been composed independently from court sponsorship. All three are attributed to Banwālīdās Walī. They comprise the Gulzār-i ḥāl [Rose-garden of ecstatic states], which is itself (...)
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  17. The Persian Writings on Vedānta Attributed to Banwālīdās Walī.Supriya Gandhi - 2020 - Journal of Indian Philosophy 48 (1):79-99.
    The Mughal court was the main sponsor of Persian works on Vedānta, broadly conceived, from the late sixteenth until the mid-seventeenth century. Thereafter, the audience for such works shifted outside the court. Several Hindus literate in Persian composed or circulated Vedāntic writings. This article surveys three hitherto neglected Persian texts treating Vedānta that appear to have been composed independently from court sponsorship. All three are attributed to Banwālīdās Walī. They comprise the Gulzār-i ḥāl [Rose-garden of ecstatic states], which is itself (...)
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  18.  2
    Pluralizing the Non-Dual: Multilingual Perspectives on Advaita Vedānta, 1560–1847.Jonathan R. Peterson - 2020 - Journal of Indian Philosophy 48 (1):1-7.
    With a textual record spanning dozens of languages—to say nothing of its oral histories—Advaita Vedānta’s multilingual archive presents obvious and daunting challenges for scholars of South Asian intellectual and religious histories. The papers in this issue build on recent multilingual and contextual approaches to South Asian intellectual history by reading a rich corpus of Advaita Vedānta material in Persian, Marathi, Tamil, Sanskrit and Braj Bhasha. In bringing these sources and their authors into conversation with one another, this issue acknowledges Advaita (...)
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  19.  1
    Pluralizing the Non-dual: Multilingual Perspectives on Advaita Vedānta, 1560–1847.Jonathan R. Peterson - 2020 - Journal of Indian Philosophy 48 (1):1-7.
    With a textual record spanning dozens of languages—to say nothing of its oral histories—Advaita Vedānta’s multilingual archive presents obvious and daunting challenges for scholars of South Asian intellectual and religious histories. The papers in this issue build on recent multilingual and contextual approaches to South Asian intellectual history by reading a rich corpus of Advaita Vedānta material in Persian, Marathi, Tamil, Sanskrit and Braj Bhasha. In bringing these sources and their authors into conversation with one another, this issue acknowledges Advaita (...)
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  20.  9
    The Language of Legitimacy and Decline: Grammar and the Recovery of Vedānta in Bhaṭṭoji Dīkṣita’s Tattvakaustubha.Jonathan R. Peterson - 2020 - Journal of Indian Philosophy 48 (1):23-47.
    The scope and audacity of Bhaṭṭoji Dīkṣita’s contributions to Sanskrit grammar has made him one of early-modern India’s most influential, if not controversial, intellectuals. Yet for as consequential as Bhaṭṭoji’s has been for histories of early-modern scholasticism, his extensive corpus of non-grammatical writings has attracted relatively little scholarly attention. This paper examines Bhaṭṭoji’s work on Vedānta, the Tattvakaustubha, in order to gage how issues of language became an increasingly important site of inter-religious critique among early-modern Vedāntins. In the Tattvakaustubha, Bhaṭṭoji (...)
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  21.  3
    Ceṭṭiyār Vedānta: Fashioning Hindu Selves in Colonial South India.Eric Steinschneider - 2020 - Journal of Indian Philosophy 48 (1):101-118.
    This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article illustrates this argument (...)
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  22.  1
    Ceṭṭiyār Vedānta: Fashioning Hindu Selves in Colonial South India.Eric Steinschneider - 2020 - Journal of Indian Philosophy 48 (1):101-118.
    This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article illustrates this argument (...)
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  23. Ceṭṭiyār Vedānta: Fashioning Hindu Selves in Colonial South India.Eric Steinschneider - 2020 - Journal of Indian Philosophy 48 (1):101-118.
    This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article illustrates this argument (...)
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  24.  3
    Ceṭṭiyār Vedānta: Fashioning Hindu Selves in Colonial South India.Eric Steinschneider - 2020 - Journal of Indian Philosophy 48 (1):101-118.
    This article seeks to pluralize current scholarly perceptions of what constitutes Advaita Vedānta in colonial India. It suggests, in particular, that the tendency to concentrate on the so-called “neo-Vedānta” of a handful of cosmopolitan reformers has obscured other kinds of innovative Vedānta-inspired discourses that have significantly shaped the formation of modern Hindu consciousness. These discourses are indebted, in ways that are only beginning to be understood, to religious traditions rooted in particular regions and vernacular languages. The article illustrates this argument (...)
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  25.  8
    Philosophy from the Bottom Up: Eknāth’s Vernacular Advaita.Anand Venkatkrishnan - 2020 - Journal of Indian Philosophy 48 (1):9-21.
    The sixteenth-century Marathi poet-saint Eknāth is better known for his devotional songs and allegorical drama-poems than his “philosophical” writings. These writings include commentaries on and distillations of Sanskrit texts that feature a highly localized form of Advaita, or non-dualist Vedānta. Rather than consider them vernacular translations of the classical traditions of Advaita, I propose to read Eknāth’s philosophical works as embedded in a local context of non-dualist thought that filtered into the elite world of Sanskrit knowledge-systems. I provide examples from (...)
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