Study on Advaita philosophy and mysticism in the works of Niścaladāsa, d. 1863, religious leader of Dadupanthis, Hindu sect.

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 (...) the Màdhva school of Vedànta. The school is based on insider epistemology which is so restrictive that few can learn its intricate doctrines. This book reveals the complexity of studying traditions based on insider epistemologies and encourages its audience to ponder both the value and the hazards of granting any outsider the authority and opportunity to derive important insights into a tradition as an insider. The first analysis of the Màdhva tradition, this work contributes to the ongoing controversies regarding epistemic authority and voice in religious studies. (shrink)

Study of Prasthanaratnakara by Purusottamacaranagosvamin, exposition of Brahmasūtra of Bādarāyaṇa from the Śuddādvaita point of view in Hindu philosophy.

On Hindu ethics and code of conduct in Hindu smr̥tis.

On theory of Knowledge and semantics accroding to Mimamsa philosophy.

Exposition of Daśaprakaraṇa (ten minor collective tracts) on Dvaita Vedanta by Madhva, 13th cent. ; includes complete text in Sanskrit.

Although a number of studies have demonstrated that perceived ethical leadership engenders beneficial follower outcomes, there is a dearth of research on ethical leadership in the sales context. This is surprising given that salespersons constantly face ethical challenges in their work environment and ethical leadership could provide them with appropriate guidelines for navigating such challenges successfully. Focusing on the salesperson’s perspective and responding to calls for investigating underlying processes responsible for the effects of ethical leadership, this study proposes that sales (...) managers’ ethical leadership influences salespersons’ emulation intentions—i.e., their intentions to model or imitate the manager’s ethical behavior—which, in turn, influences both behavior and outcome performance. In addition, salespersons’ perceptions of the manager’s competence and gratitude toward the manager are examined as moderating mechanisms on the relationship between ethical leadership and salespersons’ emulation. Finally, three aspects of the ethical climate prevailing in the organization—ethical responsibility, peers’ unethical behavior, and unethical sales practices—are included as control variables. The proposed relationships are tested by using data from 290 business-to-business salespeople. Based on the findings, implications are offered for theory and practice. (shrink)

Contributed research papers presented as National Seminar on Vedic Astro Sciences, organized by S.V. Vedic University on 7th and 8th June, 2008 in association with the Centre for Theoritical Studies and Research, Birbhum, West Bengal).

Study on perception in Indian philosophy.

Digest of published and unpublished texts on Indic philosophy.

Granthayojanā, anonymous supercommentary, on Śābarabhāṣya, commentary on the Mīmāṃsāsūtra of Jaimini; based on a rare manuscript preserved in the Adyar Library.

Background Immense volumes of personal health information are required to realize the anticipated benefits of artificial intelligence in clinical medicine. To maintain public trust in medical research, consent policies must evolve to reflect contemporary patient preferences. Methods Patients were invited to complete a 27-item survey focusing on: broad versus specific consent; opt-in versus opt-out approaches; comfort level sharing with different recipients; attitudes towards commercialization; and options to track PHI use and study results. Results 222 participants were included in the analysis; (...) 83% were comfortable sharing PHI with researchers at their own hospital, although younger patients were more uncomfortable than older patients. While 56% of patients preferred broad consent, 38% preferred specific consent; 6% preferred not sharing at all. The majority of patients preferred to be asked for permission before entry into a contact pool. Again, this trend was more pronounced for younger patients. Approximately half of patients were uncomfortable sharing PHI with commercial enterprises. Most patients preferred to track PHI usage, with the highest proportion once again reported by the youngest patients. A majority of patients also wished to be notified regarding study results. Conclusions While most patients were willing to share their PHI with researchers within their own institution, many preferred a transparent and reciprocal consent process. These data also suggest a generational shift, wherein younger patients preferred more specific consent options. Modernizing consent policies to reflect increased autonomy is crucial in fostering sustained public engagement with medical research. (shrink)

On fundamentals of Nyaya philosophy with Nūtanāloka autocommentary and Ālokaprakāśa commentary by disciples.

The present volume, comprising ninteen articles by renowned scholars, is divided into three sections, namely, Buddhist Jaina and Hindu Philsosphical Researches.

Background Rapid ethical access to personal health information to support research is extremely important during pandemics, yet little is known regarding patient preferences for consent during such crises. This follow-up study sought to ascertain whether there were differences in consent preferences between pre-pandemic times compared to during Wave 1 of the COVID-19 global pandemic, and to better understand the reasons behind these preferences. Methods A total of 183 patients in the pandemic cohort completed the survey via email, and responses were (...) compared to the distinct pre-pandemic cohort ; all were patients of a large Canadian cancer center. The survey covered broad versus study-specific consent; opt-in versus opt-out contact approach; levels of comfort sharing with different recipients; perceptions of commercialization; and options to track use of information and be notified of results. Four focus groups were subsequently conducted to elucidate reasons motivating dominant preferences. Results Patients in the pandemic cohort were significantly more comfortable with sharing all information and biological samples, sharing information with the health care institution, sharing information with researchers at other hospitals, sharing PHI provincially, nationally and internationally compared to the pre-pandemic cohort. Discomfort with sharing information with commercial companies remained unchanged between the two cohorts. Significantly more pandemic cohort patients expressed a wish to track use of PHI, and to be notified of results. Thematic analysis uncovered that transparency was strongly desired on outside PHI use, particularly when commercialization was involved. Conclusions In pandemic times, patients were more comfortable sharing information with all parties, except with commercial entities, where levels of discomfort remained unchanged. Focus groups identified that the ability to track and receive results of studies using one’s PHI is an important way to reduce discomfort and increase trust. These findings meaningfully inform wider discussions on the use of personal health information for research during global crises. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response to Robert Zydenbos' Review of An Introduction to Mādhva VedāntaDeepak SarmaIntroductionI am grateful to the editors of Philosophy East and West for asking me to write a response to Zydenbos' review of my book, An Introduction to Mādhva Vedānta. To this end, I will address four issues: typographical errors, unfounded claims about my translations, content and problems of method and theory, and the future of scholarship in Mādhva (...) Vedānta.Typographical DoṣasFirst, I wish to thank Zydenbos for pointing out the typographical errors. I take full responsibility for them and I intend to correct them in future editions. These are unintentional mistakes and should not be taken as an accurate indicator of my academic ability. I invite readers to examine my other publications on Mādhva Vedānta and to decide for themselves. Jayatīrtha (1365-1388 C.E.), a renowned Mādhva commentator, explained the reasons for such errors in his Pramāṇapad-dhati. He held that defective eyes, whether from cataract, jaundice, or the like,1 [End Page 670] can give rise to defective knowledge, and further, that if an object is too far away, too near, too small, obstructed, or even mixed with similar things, then this will give rise to incorrect knowledge.2 I knew that such errors were likely to occur (especially given the size of the fonts in the page proofs!), which is why I wrote the following in my acknowledgments: "Errors that remain in this text are entirely my own responsibility. If any are found I beg your forgiveness and hope that they inspire you to further study Mādhva Vedānta!" (p. xi). Perhaps all of the undue attention paid by Zydenbos to typographical errors (he devoted a significant portion of his review to them) will inspire further study!TranslationsI am delighted that Zydenbos found my translations to be "not badly done" and disappointed that he incorrectly "assumes" that they are not my own. Rest assured that they are mine. I was assisted by Professor Lawrence McCrea and scholars of the Pūrṇaprajña Saṃśodhana Mandiram (PPSM) and have dutifully acknowledged all of them in my book (p. xii). Zydenbos should know better than to speculate about matters he has no knowledge of.Content and Methodological IssuesThe typographical errors and accusations of plagiarism are far less interesting than the points that were raised about the content of my book. Disputes in the West about interpretations of Mādhva Vedānta are recent; it has been largely ignored in favor of Buddhism and the crypto-Buddhist school, namely Advaita Vedānta. There have been very few books on Mādhva Vedānta written by outsiders, and those few are no longer in print, are poorly written, use dated language, or are in a language that is not available to most lay Mādhvas. Interpretations of Mādhva doctrines made by their authors have remained unquestioned by Western readers given the relative novelty and obscurity of Mādhva Vedānta, while Mādhva insiders have ignored most of them. It is wonderful, then, that Zydenbos doubts my interpretations. After all, his disputes are among the first ones published by an outsider concerning the interpretation of Mādhva doctrines.3Zydenbos' skepticism is reason for celebration for it indicates that Western scholarship on Mādhva Vedānta has come of age. There are now enough scholars of Mādhva Vedānta (or, rather, scholars who claim knowledge of Mādhva Vedānta) in the West that such a debate can occur. I invite others to investigate the points of dispute and to join this expanding community!Zydenbos has also faulted me on the organizational principles of my introductory text. I have, as he correctly notes, intentionally ignored issues of contemporary politics, a topic that he finds essential. Although some historical and political issues are relevant, I find that philosophical discourse sans context is far more intellectually appealing. I am well aware of my biases and have acknowledged the limitations of my historical analysis: [End Page 671]... the history presented here is not intended to be comprehensive. Instead, it is intended... (shrink)

Moral conflicts are the situations which emerge as a response to deal with conflicting obligations or duties. An interesting case arises when an agent thinks that two obligations A and B are equally important, but yet fails to choose one obligation over the other. Despite the fact that the systematic study and the resolution of moral conflicts finds prominence in our linguistic discourse, standard deontic logic when used to represent moral conflicts, implies the impossibility of moral conflicts. This presents a (...) conundrum for appropriate logic to address these moral conflicts. We frequently believe that there is a close connection between tolerating inconsistencies and conflicting moral obligations. In paraconsistent logics, we tolerate inconsistencies by treating them to be both true and false. In this paper, we analyze Graham Priest’s paraconsistent logic LP, and extend our examination to the deontic extension of LP known as DLP. We illustrate our work, with a classic example from the famous Indian epic Mahabharata, where the protagonist Arjuna faces a moral conflict in the battlefield of Kurukshetra. The paper aims to avoid deontic explosion and allows to accommodate Arjuna’s moral conflict in paraconsistent deontic logics. Our analysis is expected to provide novel tools towards the logical representation of moral conflicts and to shed some light on the context-sensitive paraconsistent deontic logic. (shrink)

. Fuzzy systems and artificial neural networks, as important components of soft-computation, can be applied together to model uncertainty. A composite block of the fuzzy system and the ANN shares a mutually beneficial association resulting in enhanced performance with smaller networks. It makes them suitable for application with time-varying multi-input multi-output channel modeling enabling such a system to track minute variations in propagation conditions. Here we propose a fuzzy neural system using a fuzzy time delay fully recurrent neural network that (...) has the capability to tackle time-varying inputs in fuzzified form and is used to model MIMO channels. The inference engine is constituted by novel FTDFRNN blocks which determine the decision boundaries and tracks in-phase and quadrature components of input signals encompassing stochastic behavior of the MIMO channel. The system shows significant improvement in performance compared to statistical and ANN approaches in terms of faster processing time, lower bit error rate margins and better precision while carrying out symbol recovery of transmitted data through severely faded MIMO channels. (shrink)

Vedanta philosophy as propunded by Śaṅkarācārya and Rāmānuja, 1017-1137; a study.

This introduction to the Madhva school of Vedanta is accessible to a wide audience with interest in Hinduism, Indian thought and in the comparative philosophy of religion.Deepak Sarma explores the philosophical foundations of Madhva Vedanta and then presents translations of actual debates between the Madhva and Advaita schools of Vedanta, thus positioning readers at the centre of the 700 year-old controversy between these two schools of Vedanta. Original texts of Madhvacarya are included in an appendix, in translation and in Sanskrit.

Although international law grants a distinct juristic personality to indigenous peoples, this subjecthood is premised on a hierarchical reading of ethnicity and indigeneity. Through illustrations of Adivasi experiences in India, this article interrogates the prejudices of the global juridical discourse that are reproduced by the domestic jurisdiction, exposing the voyeuristic performance of legality in constructing indigenousness.

Philosophical background of the Mahābhārata, Hindu religious text; a study based on the Vedas and Upanishads.

On philosophy of recognition in Kashmir Śaivism.