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  1.  2
    On the Distribution, Use and Meaning of the Dhātu√Vṛt in the Mokṣadharmaparvan and the Śāntiparvan of the Mahābhārata.Greg Bailey - 2017 - Journal of Indian Philosophy 45 (4):711-732.
    Given the importance of pravṛtti and nivṛtti as shaping ideologies in the Mahābhārata and a host of other Indic texts, a study of the occurrence of the uses of √vṛt in the widest possible sense is a desideratum for an understanding of both the Mahābhārata and its Mokṣadharmaparvan. The present contribution discusses concentrations of occurrences of √vṛt-words in particular passages and considers whether these are associated with the communication of specific doctrines. Both nominal and verbal forms of √vṛt, prefixed and (...)
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  2.  11
    The Mahābhārata and the Revival of Brahmanism.Johannes Bronkhorst - 2017 - Journal of Indian Philosophy 45 (4):575-585.
    There are good reasons to think that Brahmanism initially belonged to a geographically limited area, with its heartland in the middle and western parts of the Gangetic plain. It was in this region that Brahmanism was at that time the culture of a largely hereditary class of priests, the brahmins, who derived their livelihood and special position in society from their close association with the local rulers. This situation changed. The most plausible hypothesis as to the reasons of this change (...)
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  3.  4
    Sāṃkhya and Yoga: Towards an Integrative Approach.André Couture - 2017 - Journal of Indian Philosophy 45 (4):733-748.
    Sāṃkhya and yoga are normally discussed either as topics in philosophy or as subjects of historical and philological inquiry. In this paper, I will attempt to demonstrate that, before separate developments appeared in the areas of both sāṃkhya and yoga, at least some brahmins seemed to have espoused the idea that any physical exertion or harnessing to a specific task had to be preceded by an intellectual approach to reality and possibly by a thorough enumeration of its principles. I come (...)
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  4.  2
    A Semantic Profile of Early Sanskrit “Buddhi”.L. Fitzgerald James - 2017 - Journal of Indian Philosophy 45 (4):669-709.
    The word buddhi is an important term of Indian philosophical discourse, but some aspects of its use have caused confusion and continue to occasion difficulties. This paper undertakes a survey of the usage of the word buddhi in general Sanskrit literature from its earliest late Vedic occurrences up to the middle of the first millennium CE. Signifying fundamentally “awareness,” the word “buddhi” is shown to refer often to a being’s persisting capacity or faculty of awareness and also, often, to the (...)
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  5.  1
    The Buddhi in Early Epic Adhyātma Discourse.James L. Fitzgerald - 2017 - Journal of Indian Philosophy 45 (4):767-816.
    This paper pursues precise information on the use of the Sanskrit word buddhi, “the intellect,” in the context of epic adhyātma discourse. The term buddhi makes its debut in this genre of discourse in texts of the Mahābhārata’s Mokṣadharmaparvan before going on to become a central term of classical Sāṃkhya philosophy. This paper examines closely the presence and role of the “intellect” in the argument of the Manubṛhaspatisaṃvāda, a text that is unusually rich in its theorizing and description of the (...)
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  6.  1
    Locating Philosophy in the Mahābhārata.James L. Fitzgerald - 2017 - Journal of Indian Philosophy 45 (4):569-574.
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  7.  4
    Mokṣa and Dharma in the Mokṣadharma.Alf Hiltebeitel - 2017 - Journal of Indian Philosophy 45 (4):749-766.
    This essay asks what the terms mokṣa and dharma mean in the anomalous and apparently Mahābhārata-coined compound mokṣadharma, which provides the title for the Śāntiparvan’s third and most philosophical anthology; and it further asks what that title itself means. Its route to answering those questions is to look at the last four units of the Mokṣadharmaparvan and their three topics—the story of Śuka, the Nārāyaṇīya, and a gleaner’s subtale—as marking an “artful curvature” that shapes the outcome of King Yudhiṣṭhira’s philosophical (...)
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  8.  6
    Philosophy in the Mahābhārata and the History of Indian Philosophy.Angelika Malinar - 2017 - Journal of Indian Philosophy 45 (4):587-607.
    The study of philosophical terms and doctrines in the Mahābhārata touches not only on important aspects of the contents, composition and the historical contexts of the epic, but also on the historiography of Indian philosophy. General ideas about the textual history of the epic and the distinction between “didactic” and “narrative” parts have influenced the study of epic philosophy no less than academic discussions about what is philosophy in India and how it developed. This results in different evaluations of the (...)
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  9.  1
    Narrating Sāṃkhya Philosophy: Bhīṣma, Janaka and Pañcaśikha at Mahābhārata 12.211–12.Angelika Malinar - 2017 - Journal of Indian Philosophy 45 (4):609-649.
    The account of the conversation between King Janaka and the Ṛṣi Pañcaśikha on the fate of the individual after death is one of the philosophical texts that are included in the Mokṣadharmaparvan of the Mahābhārata. There are different scholarly views on the history and composition of the text as well as the philosophical teachings propagated by Pañcaśikha. In contrast to earlier studies this paper not only analyzes the whole text, but also pays attention to the narrative framework in which the (...)
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  10.  4
    Karman-Theory in the Mahābhārata Prolegomena to an Inquiry Into the Culture and the Condition of Philosophical Reflection About Human Life and the Requirements of Liberation.Peter Schreiner - 2017 - Journal of Indian Philosophy 45 (4):651-667.
    After delimiting the topic by reflecting on the heuristic function of the concept of “theory” in “Delimiting the Topic” section, the paper considers the literary aspects of karman-theory in the Mahābhārata in “Literary Characteristics” section. “Axioms, Theorems, Domains” section then lists the elements or axioms that fall under the umbrella term “karman-theory.” Next, dealing with contexts and collocations, “Contexts, Collocations” section combines the consideration of literary and theoretical aspects of the matter. “Historical Perspective” section then argues for the inclusion of (...)
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  11.  3
    On the Meaning and Function of Ādeśá in the Early Upaniṣads.Diwakar Acharya - 2017 - Journal of Indian Philosophy 45 (3):539-567.
    Many modern scholars working on the early Upaniṣads translate ādeśa as substitute, substitution, or the method or rule of substitution. The choice of this translation, which often affects the larger analysis of the text, started only in 1960s, with the late Paul Thieme who understood ‘substitute/substitution’ as the meaning of ādeśa in the Pāṇinian tradition and introduced that meaning to Upaniṣadic analysis. After carefully analysing all relevant passages in their contexts—not just the individual sentences in which the term occurs, this (...)
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  12.  1
    Buddhism, Philosophy, History. On Eugène Burnouf’s Simple Sūtras.Martino Dibeltulo Concu - 2017 - Journal of Indian Philosophy 45 (3):473-511.
    Philosophy has long become a key term in the study of Buddhism, defining the moral and rational essence of the Buddha’s teaching, emblematic of its Indian origins. In this essay, I suggest that the relation of Buddhism and philosophy, which prior to the mid-nineteenth century was framed as the relation of the Religion of Fo to the cult of voidness, was reformulated in the self-styled language of science in the wake of the study of Buddhism from Sanskrit sources. Specifically, I (...)
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  13.  1
    Exploring the Non-Deontic in Ancient Indian Legal Theory: A Hohfeldian Reassessment of Kauṭilya’s Arthaśāstra.Abhik Majumdar - 2017 - Journal of Indian Philosophy 45 (3):513-538.
    The ‘deontic orientation’ thesis—that is, the claim that ancient Indian legal theory is orientated or focussed towards duty to the exclusion of other jural operators—features prominently in the discourse of ancient Indian law. In contrast, contemporary legal systems tend to employ a variety of other jural operators also, including right, liberty, power, and so forth. Theorists like Wesley Hohfeld even assert that these operators are elemental, and hence not reducible to other operators. This disparity may be addressed from various evaluational (...)
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  14.  3
    Mahān Puruṣaḥ: The Macranthropic Soul in Brāhmaṇas and Upaniṣads.Per-Johan Norelius - 2017 - Journal of Indian Philosophy 45 (3):403-472.
    The concept of the mahant- ātman-, or “vast self”, found in some of the Early and Middle Upaniṣads, has, at least since the days of Hermann Oldenberg, been explored by a number of scholars, most notably by van Buitenen :103–114, 1964). These studies have usually emphasized the cosmic implications of this concept; the vast ātman- being the non-individualized spirit that brings forth and pervades the universe, then enters the bodies of all created beings as their animating principle. As such it (...)
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  15.  7
    Yoga in the Viṣṇu Purāṇa.Sucharita Adluri - 2017 - Journal of Indian Philosophy 45 (2):381-402.
    Though scholarship on diverse methods of yoga in the Indian traditions abounds, there has not been sufficient research that examines the traditions of yoga in the purāṇas. The present paper explores yoga articulated in the Viṣṇu Purāṇa and argues that what seems like a unified teaching is a composite of an eight-limbed yoga embedded within an instruction on proto-Sāṃkhya. An evaluation of the key elements of yoga as developed in this text as a whole, clarifies our understanding of the emergence (...)
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  16.  1
    Late Sanskrit Literary Theorists and the Role of Grammar in Focusing the Separateness of Metaphor and Simile.Maria Piera Candotti & Tiziana Pontillo - 2017 - Journal of Indian Philosophy 45 (2):349-380.
    The present paper is focused on the way Vayākaraṇas and Ālaṃkārikas analysed a specific kind of karmadhāraya compounds, taught in Aṣṭādhyāyī 2.1.56 and 72 and later associated with the upamā- and the rūpaka-figures respectively. On the basis of a fresh interpretation of the relevant grammatical sources, the authors try both to understand how the theorists involved them in their analysis and to reconstruct the several steps of the inquiries realized by the modern scholarship on this topic. Nonetheless their research is (...)
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  17.  18
    The Skillful Handling of Poison: Bodhicitta and the Kleśas in Śāntideva’s Bodhicaryāvatāra.Stephen E. Harris - 2017 - Journal of Indian Philosophy 45 (2):331-348.
    This essay considers the eighth century Indian Buddhist monk, Śāntideva’s strategy of using the afflictive mental states for progress towards liberation in his Introduction to the Practice of Awakening. I begin by contrasting two images from the first chapter that represent the power of bodhicitta: the fires destroying the universe at the end of time, and the mercury elixir that transmutes base metals into gold. The first of these, I argue, better illustrates the text’s predominant strategy of destroying the afflictive (...)
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  18.  3
    The Nyāyamukha and Udghaṭitajña.Yasutaka Muroya - 2017 - Journal of Indian Philosophy 45 (2):281-311.
    The Nyāyamukha by Dignāga, considered the founder of the Buddhist epistemological school, is known to have been studied intensively by East Asian Buddhists and scholars through Xuanzang’s Chinese translation. However, Jinendrabuddhi’s commentary on Dignāga’s Pramāṇasamuccaya offers a clue that helps to better understand the religio-philosophical and historical position of the Nyāyamukha in South and East Asia. The eighth-century commentator describes the Nyāyamukha as a work for highly intelligent persons and contrasts it to Dignāga’s Pramāṇasamuccaya. He also preserves fragments of the (...)
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  19.  3
    Early Jaina Cosmology, Soteriology, and Theory of Numbers in the Aṇuogaddārāiṃ an Interpretation.Alessandra Petrocchi - 2017 - Journal of Indian Philosophy 45 (2):235-255.
    This paper investigates mathematical ideas found in a Jaina non-mathematical text, by which I mean a work not dedicated to mathematics as a separate scholarly discipline. The Aṇuogaddārāiṃ, a Prakrit text from the Śvetāmbara Āgamas, explains the methods a Jaina monk should use in investigating a scriptural text. This work shows a remarkable ability to deal with numerical concepts and quantitative descriptions of all kinds. I shall often compare its mathematical content with texts from different Sanskrit bodies of knowledge. This (...)
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  20.  4
    Vedāntic Commentaries on the Bhagavadgītā as a Component of Three Canonical Texts.Niranjan Saha - 2017 - Journal of Indian Philosophy 45 (2):257-280.
    The Vedānta philosophy has its roots in scriptural sources, specifically, in three canonical texts, viz. the Brahmasūtra-s by Bādarāyaṇa, which is called nyāya-prasthāna or tarka-prasthāna; the Upaniṣad-s, which are called the śruti-prasthāna; and the Bhagavadgītā, which is regarded as the smṛti-prasthāna. Thus, like the first two constituents of this trio, the third one has a tangible legacy of commentarial tradition; as almost all well-known advocates of the Vedānta schools have commented on these three sourcebooks. In this paper, an attempt has (...)
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  21.  6
    Śrīharṣa on Knowledge and Justification.Sthaneshwar Timalsina - 2017 - Journal of Indian Philosophy 45 (2):313-329.
    In this paper I explore the extent to which the dialectical approach of Śrīharṣa can be identified as skeptical, and whether or how his approach resembles that of the first century Mādhyamika philosopher Nāgārjuna. In so doing, I will be primarily reading the first argument found in Śrīharṣa’s masterpiece, the Khaṇḍanakhaṇḍa-khādya. This argument grounds the position that the system of justification that validates our cognition to be true is not outside of inquiry. Closely adopting Śrīharṣa’s polemical style, I am neither (...)
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  22.  1
    Coming to Terms with a Monk’s Seduction: Speculations on the Conduct of Sgra Tshad Pa Rin Chen Rnam Rgyal.Benjamin Wood - 2017 - Journal of Indian Philosophy 45 (2):207-234.
    This article compares two versions of a story about a Tibetan Buddhist monk, Sgra tshad pa Rin chen rnam rgyal, who engages in sexual intercourse with a laywoman. The authors of these two narratives, dating from the fifteenth and nineteenth centuries, each provide a different rationale for the monk’s behavior. In the earlier telling, Rin chen rnam rgyal is said to have “eased the suffering” of a “lust-crazed” woman, conducting himself virtuously, as a bodhisattva. In the later telling, the monk (...)
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  23.  1
    The Incorporation of Devotional Theism Into Purāṇic Gifting Rites.David Brick - 2017 - Journal of Indian Philosophy 45 (1):191-205.
    The Purāṇas make a major contribution to Brahmanical writing on gifting, primarily because they contain descriptions of numerous specific gifting rites that texts of other genres generally fail to discuss. Although largely unstudied, these Purāṇic gifting rites provide unique evidence of a historically significant, yet hitherto ignored, development in gifting in medieval India, namely, the incorporation of the increasingly popular ethos of bhakti into the much older practice of dāna, wherein gods traditionally played no prominent role. This article will argue (...)
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  24.  9
    Realistic-Antimetaphysical Reading Vs Any Nihilistic Interpretation of Madhyamaka.Giuseppe Ferraro - 2017 - Journal of Indian Philosophy 45 (1):73-98.
    This paper supports the thesis that nihilistic interpretations of Madhyamaka philosophy derive from generally antirealistic and/or metaphysical approaches to Nāgārjuna’s thought. However, the arguments and many images by way of which the author of the Mūlamadhyamakakārikā and his Indian commentators defend themselves from the charge of nihilism show limits in these approaches, and rather confirm that Nāgārjuna’s philosophy should be read as a theoretical proposal that is at once realistic and antimetaphysical. The epistemology inherent to the soteriological dimension of the (...)
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  25.  7
    Can Flux Bring About Flux? An Appraisal of the Buddhist Momentarist’s Response to the Causal Objection.Itsuki Hayashi - 2017 - Journal of Indian Philosophy 45 (1):49-71.
    The doctrine of radical impermanence expresses the temporal dimension of Buddhist metaphysics, especially in the philosophy of Dharmakīrti and his successors. Most straightforwardly, the doctrine says that everything that exists is momentary; we are not impermanent in the sense that we perish eventually, say when our brain ceases functioning, but rather we perish immediately upon conception. The person who begins to write this sentence and the person who completes it are, strictly speaking, different entities. However, there is a devastating problem (...)
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  26.  7
    Shifting Concepts: The Realignment of Dharmakīrti on Concepts and the Error of Subject/Object Duality in Pratyabhijñā Śaiva Thought.Catherine Prueitt - 2017 - Journal of Indian Philosophy 45 (1):21-47.
    Contemporary scholars have begun to document the extensive influence of the sixth to seventh century Buddhist philosopher Dharmakīrti on Pratyabhijñā Śaiva thought. Utpaladeva and Abhinavagupta’s adaptation of Dharmakīrti’s apoha theory provides a striking instance of the creative ways in which these Śaivas use Dharmakīrti’s ideas to argue for positions that Dharmakīrti would emphatically reject. Both Dharmakīrti and these Śaivas emphasize that the formation of a concept involves both objective and subjective factors. Working within a certain perceptual environment, factors such as (...)
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  27.  7
    In Search of Utpaladeva’s Lost Vivṛti on the Pratyabhijñā Treatise: A Report on the Latest Discoveries.Isabelle Ratié - 2017 - Journal of Indian Philosophy 45 (1):163-189.
    The Īśvarapratyabhijñā treatise—an important philosophical text composed in Kashmir in the 10th century CE by the Śaiva nondualist Utpaladeva—remains partly unavailable to date: a crucial component of this work, namely the detailed commentary in which Utpaladeva explained his own verses, is considered as almost entirely lost, since only a small part of it has been preserved in a single, very incomplete manuscript remarkably edited and translated by Raffaele Torella. However, our knowledge of the Vivṛti is quickly expanding: many additional fragments (...)
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  28.  2
    Atiśa’s Satyadvayāvatāra in the Tangut Translation: A Preliminary Study.K. Solonin & Kuowei Liu - 2017 - Journal of Indian Philosophy 45 (1):121-162.
    The paper discusses the Tangut translation of the famous Entry into Two Truths. This composition by Atiśa was important in the formation of the doctrinal system of the Tangut Buddhism. The paper examines the possible variations of the source text of the Tangut translation, its relationship with the texts on valid cognition. The paper discusses the possible division of the text and provides the translation of the Tangut version and compares it with the Tibetan original.
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  29.  9
    Does Early Yogācāra Have a Theory of Meaning? Sthiramati’s Arguments on Metaphor in the Triṃśikā-Bhāṣya.Roy Tzohar - 2017 - Journal of Indian Philosophy 45 (1):99-120.
    Can the early Yogācāra be said to present a systematic theory of meaning? The paper argues that Sthiramati’s bhāṣya on Vasubandhu’s Triṃśikā, in which he argues that all language-use is metaphorical, indeed amounts to such a theory, both because of the text’s engagement with the wider Indian philosophical conversation about reference and meaning and by virtue of the questions it addresses and its motivations. Through a translation and analysis of key sections of Sthiramati’s commentary I present the main features of (...)
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  30.  4
    On the Notion of Linguistic Convention in the Yogasūtrabhāṣya.Ołena Łucyszyna - 2017 - Journal of Indian Philosophy 45 (1):1-19.
    The aim of this study is to clarify the meaning of the term saṁketa, which is usually translated as ‘ convention’, in the Yogasūtrabhāṣya, the first and the most authoritative commentary to the Yogasūtras. This paper is a contribution to the reconstruction of the classical Yoga view on the relation between word and its meaning, for saṁketa is a key term used by this darśana in discussing this relation. The textual analysis of the Yogasūtrabhāṣya has led me to the conclusion (...)
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