Encyclopedia of Indian Philosophies, Volume II: Indian by Karl H. Potter

By Karl H. Potter

This quantity presents a close resume of present wisdom in regards to the classical Indian Philosophical platforms of Nyaya and Vaisesika of their prior levels, i.e. protecting the literature from their inception within the sutras of Gautama and Kanada ahead of the time of Gangesa (about A.D. 1350). The summaries are prepared in relative chronolo-gical order to aid the reader in tracing the advance of the syncretic school,s idea. students round the world-India, Japan, American-have collaborated within the venture. The summaries within the quantity function a device for introducing Indian proposal into their classes on difficulties of Philosophy, heritage of inspiration, and so on. and consultant the scholars for additional research.

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Encyclopedia of Indian Philosophies, Volume II: Indian Metaphysics and Epistemology: The Tradition of Nyāya-Vaiśeṣika up to Gaṅgeśa

This quantity presents an in depth resume of present wisdom in regards to the classical Indian Philosophical structures of Nyaya and Vaisesika of their previous phases, i. e. masking the literature from their inception within the sutras of Gautama and Kanada prior to the time of Gangesa (about A. D. 1350). The summaries are prepared in relative chronolo-gical order to help the reader in tracing the advance of the syncretic school,s suggestion.

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A bit later we are shown the ideal of the man of stable insight (sthitaprajna), who sits meditating apart from ordinary men. He is the one who seeks true knowledge and liberation through it. Some commentators think the Gîta means us to understand that the way of karma is preparatory to the way of Knowledge; others think these two paths are to be combined. This controversy bulks large in the writings of Vedäntists. The Gîta further specifies a way which it at one point characterizes as the "easy" way to liberation, which is to devote oneself to God and think of nothing but him.

Aspects of the Good Life: Hindu texts set forth several "aims of life" (artha) the relationships among which are variously explained by different authorities. The aims of life are usually said to be four: artha or material prosperity, käma or affective gratification, dharma or right conduct, and moksaor liberation. The order in which these four are listed varies; however, liberation is universally accepted as the highest end by those who accept it at all. In ancient times Pürvamimämsä did not accept liberation as an end, preaching that the ultimate purpose in life was to attain* heaven through performance of acts prescribed in Vedic injunctions and avoidance of those acts proscribed by the same sacred scriptures.

Bhattacharya) 1275-1325 ? (Jetly) 45. Bhattacharya) Nyâyâlamkâra on NBh, NV,NVT and NVTP (M) 12 ENCYCLOPEDIA Name 46. 47. 48. Bhattacharya) Tarani Misra 1300-1350 ? Bhattacharya) 49. G;Bhattacharya) 50. Bhattacharya) 51. Bhattacharya) Nyâyaratna (E) Nyäyacintämani Nyäyasiddhäntadipa (E) Nyâyamîmâmsâprakarana (M) Nyâyanaya (M) Sasadharamâlâ (M) Ratnakosa (M) G on Nyâyakusumânjaïi Nyâyabhâskara Questionable, or dates unknown 52. 53. 54. 55. 56. Visnu Misra Vidyâdharamisra ârïkara Candränanda //.

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