On philosophy of Krishna, Hindu deity; research articles published in Gujarat Times.

Study on the Bhāmati of Vācaspatimiśra, active 976-1000, Pañcapadikāvivaraṇa of Prakāśātman and Bhāṣyaratnaprabhā of Govindananda and commentary of Śaṅkarācārya on first sutra of four chapters called Catuḥsūtrī of Brahmasūtra of Bādarāyaṇa, work on Vedanta.

This study will answer the factors that influence the innovation performance of small e-businesses in Indonesia during the COVID-19 pandemic. The results of this study are expected to contribute to the development of innovation theory by enriching knowledge in the field of management science in general, especially entrepreneurship theory, especially those related to innovation performance, IT ambidexterity, dynamic capability, environmental uncertainty, and Resource-Induced Coping Heuristic. This study proposes novelty by examining the effect of acquiring, developing, and protecting resources as dimensions (...) of RICH on innovation performance in turbulent conditions due to the COVID-19 pandemic. This theoretical aspect forms the basis for further research that will develop into a broader scope related to innovation performance in entrepreneurship in Indonesia. This fundamental research uses a questionnaire as a data collection tool tested for validity and reliability before being tested empirically using structural equation modeling partial least squares. Research shows that among the dimensions of RICH, protecting resources is the most influential on innovation performance, followed by acquiring resources and developing resources. Dynamic capability positively affects innovation performance. Environmental uncertainty positively affects dynamic capability. Environmental uncertainty positively affects innovation performance. IT capability positively affects dynamic capability. IT capability positively affects innovation performance. The development of small e-businesses needs to get significant attention. Small e-businesses need to develop mutually beneficial business partnerships and improve the quality of their human resources. (shrink)

Text on the fundamentals of Nyaya philosophy with Gujarati commentary.

Treatise, with Hindi and Sanskrit commentaries, on the fundamentals of Nyaya philosophy.

Nyaya Sutra offers a new English translation of the text ascribed to Aksapada, an Indian philosopher who lived around the beginning of the Common Era. The translation is accompanied by the original Sanskrit text and an original commentary. The commentary explains every sutra separately and identifies the sources of the Nyaya Sutra. It analyses the way older ideas on epistemology, logic and soteriology were presented as a new coherent system of thought. The book puts forward that the main goal of (...) the Nyaya Sutra: to define what it considered the basic tenets of a soteriology and how the goal of this soteriology could be reached by rationally applying epistemological and logical methods to finding out the truth. In turn, this truth was thought to lead to the ultimate soteriological goal of freedom from suffering. Showing the coherence of the text and its ultimate goal being soteriological, the new commentary also discusses many scholarly issues regarding the Nyaya Sutra and its position in the history of Indian philosophy. This book will be of interest to researchers studying Indian philosophy, world philosophies, epistemology, logic, philosophical method, art of debate, soteriology, rationalism, spirituality, Hinduism, Indian religions and religious studies. (shrink)

Classical work on Nyaya philosophy; includes Nyāyabhāṣya and Sunandā commentary.

Basic aphoristic text, with commentary and supercommentaries, on Nyāya philosophy.

Aphoristic work, with commentary and supercommentary, on the basic tenets of Nyaya philosophy, representing the orthodox approach to Indian logic and epistemology.

Basic work, with classical commentary, of the Nyaya school in Indic philosophy.

Smart lighting systems utilize advanced data, control, and communication technologies and allow users to control lights in new ways. However, achieving user comfort, which should be the focus of smart lighting research, is challenging. One cause is the passive infrared sensor that inaccurately detects human presence to control artificial lighting. We propose a novel classification-integrated moving average model method to solve the problem. The moving average increases the Pearson correlation coefficient of motion sensor features to human presence. The classification model (...) is for a smart lighting intelligent control based on these features. Several classification models are proposed and compared, namely, k-nearest neighbor, support vector machine, decision tree, näive Bayes, and ensemble voting. We build an Internet of things system to collect movement data. It consists of a PIR sensor, a NodeMCU microcontroller, a Raspberry Pi-based platform, a relay, and LED lighting. With a sampling rate of 10 seconds and a collection period of 7 days, the system achieved 56852 data records. In the PC test, movement data from the PIR sensor has a correlation coefficient of 0.36 to attendance, while the MA correlation to attendance can reach 0.56. In an exhaustive search of an optimum classification model, KNN has the best and the most robust performance, with an accuracy of 99.8%. It is more accurate than direct light control decisions based on motion sensors, which are 67.6%. Our proposed method can increase the correlation value of movement features on attendance. At the same time, an accurate and robust KNN classification model is applicable for human presence-based smart lighting control. (shrink)

Lectures delivered and papers presented by the author at various seminars; most previously published.

Educational value and ethics in Vedic literature; contributed research papers.

In this study of the Nyaya Philosophy as propounded by Gautama and explained by Vatsyayana and Uddyotakara, the author has examined the empirical foundations of its theory of cognition and proof and the validity of the conclusions based on them. The analysis reveals that the Nyaya theory does not warrant the nature, career and destiny of the self (atman). The conceptual framework rests upon the questionable assumption that not only is the experience of the expert (apta) incorrigible but his (...) communication of that experience is authentic. The framework can only be understood in its social context. The author maintains that Indian religious and philosophical thought must be judged not only in the light of criteria generally accepted in these fields but also in the broad perspective of the social and intellectual background of the thinkers usually regarded as rsis beyond the pale of society. The study is both a challenge to the traditional presentation of the Indian cultural heritage and a constructive hypothesis for further research and reappraisal on new lines. (shrink)

On the life and philosophy of Gautama Buddha.

In lieu of an abstract, here is a brief excerpt of the content:Exclusivity and ParticularityJohn Dominic CrossanSeveral of the authors spoke of the imperial exclusivity so characteristic of Christianity. For José Ignacio Cabezón, “What Buddhists find objectionable is (a) the Christian characterization of the deity whose manifestation Jesus is said to be, and (b) the claim that Jesus is unique in being such a manifestation” (p. 56). For Bokin Kim, “most Christians hold to an exclusive view of Christ that claims (...) his uniqueness” (p. 76). For Rita Gross, “the exclusive claims made on behalf of Jesus by Christians appalled me even as a teenager, and my repugnance for exclusive truth claims on the part of religions—any religion—has not diminished since. Thus, part of my journey is working out both a theory and a praxis of religious pluralism that is neither relativistic nor universalistic, that encourages both commitment to one tradition and appreciation of other traditions” (p. 64). I myself find such exclusivistic claims for Christianity, or any other religion, insulting in theory and lethal in practice, objectionable in history and obscene in theology. They are implicitly genocidal even if political impotence limits the divine ethnic cleansing they imagine. But how, as Gross repeats, does one establish “a position that is neither relativistic nor exclusivistic”? (p. 65). My own answer is particularity, but I must explain that in terms of my understanding of Trinity, divinity, and particularity.Trinity seems a particularly and peculiarly Christian understanding of God, but my proposal is that the structure of the Holy is Trinitarian in all religions that I know about and even in all those I can imagine. I speak very deliberately about the Holy (not about God) as the infinite mystery that surrounds and supports, fascinates and terrifies us. It is that against which we interact as meaning-seeking beings. Be it absolute open meaninglessness or absolute univocal meaning, our interaction with it does not seem to be an option but a necessity. And my point is that the Holy is Trinitarian in structure. It is not just on the one hand that religion is Trinitarian in structure. But it is not on the other hand that the Holy in itself and apart from us is Trinitarian in structure. It is, I propose, that the Holy in itself as seen by us across the spectrum of world religious experience is Trinitarian in structure. That Trinity [End Page 97] involves, first, ultimate metaphor, that foundational image that imagines the Holy as, for example, power, person, state, or order, as nature, god/goddess, nirvana, or mandate of heaven. It involves, second, material manifestation, some physical object in which that metaphorical vision is peculiarly, specially, or even uniquely incarnated, some person, place, or thing, some individual or collectivity, some cave or shrine or temple, some clearing in the forest or tree in the desert where that ultimate referent is encountered and experienced. It involves, finally, preliminary preparation, for there must be at least one believer to begin with and eventually more to end with. But, as there are always nonbelievers as well, some prior affinity must exist, as it were, between this metaphor rather than that, this manifestation rather than that, and this believer rather than that. For me, therefore, all faith and all religion, not just my own Christianity, is Trinitarian in structure and that structure seems to inhere in the Holy itself, at least insofar as we can see it. For me, therefore, Christianity and Buddhism differ most profoundly on their ultimate metaphor for the Holy: it is person (God) for the former but state (nirvana) for the latter. In Christianity, of course, our ultimate metaphor is rather overinvested: it is person; and that person is parent; and that parent is father. But I leave those specifications aside for the moment.Divinity is the term I use for any material manifestation. By calling such manifestations divine I mean precisely that a religion’s ultimate metaphor is experienced by believers as peculiarly, specially, or even uniquely present in that physical phenomenon. In that sense I understand both Christ and the Buddha to be divine in exactly the same way—that is, as incarnations of the Holy but within different ultimate metaphors. Christ did... (shrink)

The literature has shown that the theory of mental models is able to describe human inductive processes. That theory has been related to the structure of inductive inferences, such as Gautama’s Syllogism indicates. On the other hand, the theory of mental models has also been linked to modal system K. This paper argues that there can be a connection between Gautama’s Syllogism and system K, not in rigorous logical deductions but in describing how the human mind can work. (...) They can refer to two different moments of inductive reasoning; the rule of necessitation of K can be a key element in the second of those moments. (shrink)

Dialogue between Gautama Buddha and Mahāvīra on the effects of virtues and vice; Prakrit text with Gujarati translation and interpretation.

Of all the cognitive means recognized in Indian philosophical schools, perception is considered the primary. Gautama, the philosopher who authored Nyāyasūtra—the first aphoristic collection of the Nyāya tenets—defines perception as the principal cause of true perceptual cognition, that is, of a cognition generated out of sense-object contact, non-deviating, non-vacillating, and nonverbal. Of these, the adjective “nonverbal”—the translated version of the Sanskrit term “avyapadeśyam”—ignited a serious debate that was argued for about a millennium. This article tries to trace different interpretations (...) of the term in the classical Nyāya commentarial literature, especially in the writings of Vātsyāyana, Uddyotakara, Vācaspati Miśra, and Jayanta Bhaṭṭa. It also attempts to show briefly how the contributions of these philosophers in the debate were influenced by the prevalent Indian philosophical scenario. (shrink)

Like Buddhist traditions, Jain traditions preserve many stories about people’s past lives. Unlike Buddhist traditions, relatively few of these stories narrate the past lives of the tradition’s central figure, the jina. In Jainism there is no equivalent path to the bodhisatta path; the karma that guarantees jinahood is bound a mere two births before that attainment, and the person who attracts that karma cannot do so willfully, nor is he aware of it being bound. There is therefore no Jain equivalent (...) to the ubiquitous j?taka literature. In this paper I will explore what the absence of a j?taka genre in Jain traditions tells us about the genre’s role in Buddhism. Focusing upon the multi-life stories of Gautama Buddha and Vardham?na Mah?v?ra, I will ask how these two strikingly similar narratives betray some fundamental differences between Buddhist and Jain understandings of the ultimate religious goal and the method of its attainment. (shrink)