This book is an attempt at presenting to the readers a critical analysis of the philosophy of Advaita Vedanta by comparing the views of the Bhamati and the Vivarana Schools, the two most important protagonists of Sankara`s philosophy, with a detailed study of the original text. It begins with a survery of the historical development of Advaitic thought, starting right from the Vedas to end up with the modern period. The author has taken up for discussion in this work the basic concepts of Advaita Vedanta as interpreted by Vacaspati Misra and Prakasatman, encompassing the concepts of Maya, Avidya, Adhyasa, Anirvacaniyata, Bimba-Pratibimba-vada, Vivartavada, the locus of Avidya, Brahmavagati, Jivanmukti, Videhamukiti etc.

This book provides an in-depth analysis of the doctrines of early Advaita and Buddhism that has important implications for the question of the relationship between Hindu and Buddhist thought. The author examines the central doctrines of the Gaudapadiya-karikain a series of chapters that discuss early Advaita in relation to the Abhidharma, Madhyamaka, and Yogacara schools of Buddhism. The question of the doctrinal diversity of Indian Buddhism is also discussed through an analysis of the concept of 'Buddha-Nature' and its relationship with Vedantic thought.

Studies in some fundamental Advaitist theories.

The Brahma-siddhi, 'The Demonstration of Brahman' is Mandana Misra's largest work, his most important and the sole one dedicated as a whole to Vedanta. The topics occurring in the doctrine of this work which the present author intends to study here in this book are inter-related; they all have to deal with the nature and functioning of error, whether every-day error or the transcendental error, avidya, which makes us see the multiplicity of phenomena where there is nothing but the utter oneness of brahman. Thet also demonstrate the number of different sources upon which Mandana depended in erecting his own system. In spite of the number and variety of these sources Mandana created a system, the closed coherence of whose parts is a cause of admiration, even if one does not always accept his conclusions.Two appendices are also added to give a glimpse of Mandana Misra's date and his order of works. An exhaustive bibliography has been provided to facilitate the curiosity of readers. An index of important words has also been given.

This is the enlarged edition of a Critical History of Modern Philosophy. In this new edition Greek and Medieval Philosophies have been added. The book also includes a critical and comparative account of the major contributions of eight modern thinkers. To this exposition the idealism of Hegel and Bradley has been introduced. Recent discussions concerning Hume, Kant, Hegel and Bradley have also been incorporated. Whilst giving fully an analytic account of topics, the author maintains that philosophy is a holistic enterprise of man, as we find it in Spinoza, Kant, Hegel and Bradley.The book has turned out to be a reliable and useful to the students of the subject throughout India. This thoroughly revised and enlarged edition will prove to be all the more serviceable in general.

The present volume appears to be the first general introduction, for English-reading students, to that which, in Indian tradition, corresponds to 'philosophy' in British and probably in most other English-speaking universities. It shows how Indian philosophers have posed such questioins as whether we can be sure we 'know' anything, whether words 'mean' anything, whether it is possible to generalise from observed regularities in nature and whether there is anything in nature, or in 'reality', corresponding to our concept of a 'class'. It traces the sustained and rigorous analysis of such philosophical problems through many centuries, indicating in outline the interrelationships of ideas and 'schools' and development of the theory of knowledge, formal logic and other analytical investigations. The closely related development of science in India is also indicated. This does not imply that Indian philosophy is the same as 'Western' philosophy or part of it, which would make it redundant and uninteresting. It is interesting in that it discusses similar philosophical problems in different ways, as philosophers elsewhere have. But there is the problem of translation, obvious in most books on Indian tradition, especially if we compare any two of them. This Course is based only on original Sanskrit, Pali and Prakrit sources translated by the author.