John Nemec examines the beginnings of the non-dual tantric philosophy of the famed Pratyabhijña or "Recognition [of God]" School of tenth-century Kashmir, the tradition most closely associated with Kashmiri Shaivism. In doing so it offers, for the very first time, a critical edition and annotated translation of a large portion of the first Pratyabhijña text ever composed, the Sivadrsti of Somananda. In an extended introduction, Nemec argues that the author presents a unique form of non-dualism, a strict pantheism that declares all beings and entities found in the universe to be fully identical with the active and willful god Siva. This view stands in contrast to the philosophically more flexible panentheism of both his disciple and commentator, Utpaladeva, and the very few other Saiva tantric works that were extant in the author's day. Nemec also argues that the text was written for the author's fellow tantric initiates, not for a wider audience. This can be adduced from the structure of the work, the opponents the author addresses, and various other editorial strategies. Even the author's famous and vociferous arguments against the non-tantric Hindu grammarians may be shown to have been ultimately directed at an opposing Hindu tantric school that subscribed to many of the grammarians' philosophical views. Included in the volume is a critical edition and annotated translation of the first three (of seven) chapters of the text, along with the corresponding chapters of the commentary. These are the chapters in which Somananda formulates his arguments against opposing tantric authors and schools of thought. None of the materials made available in the present volume has ever been translated into English, apart from a brief rendering of the first chapter that was published without the commentary in 1957. None of the commentary has previously been translated into any language at all.

The pre-Gaṅgeśa Navya-Nyāya treatise Upādhidarpaṇa (UD) deals with the upādhi, a key concept in the Navya-Nyāya theory of inference. This volume is the first published edition and translation of the only manuscript of the UD. Notes have been added to elucidate the historical context of the authors, works, and philosophical doctrines in the UD.

The work deals with the subject comprehensively. The treatment closely follows the basic texts of the various schools, which is a unique feature of the work. These volumes deal with the evolution of religious and spiritual thought and philosophical speculation from the principal Upanisads to the Puranas and the Gitas through the Manusamhita and Ramayana and explains the ideas common to them. The book is based on the study of the original texts. It deals with the epistemology, logic, ontology, psychology, ethics and theology of the different systems, though it specializes in their ontology. It gives comprehensive accounts of the Carvaka, the Vaisesika, the Nyaya, and the Navya Nyaya logic of Gangesa. It deals with BhartrhariÍs linguistic monism as expounded in his Vakyapadiya (Brahma-kanda), which is a unique type of philosophy. The subject matter of Vol. I is the philosophies of the Upanisads, the Epics, the Puranas, the Gita, the Philosophies of the Carvakas, the Vaisesika, the Nyaya, the Navya Nyaya, the Mimamsa, and the _abdika of Bhartrhari. Vol. II deals with the philosophies of Samkhya, the Yoga, Jainism, Buddhism, Advaita Vedanta and other Theistic Vedanta, Saivism, Saktism: while Vol. III contains the philosophies of Bhëskara, Saivism and different _aiva schools and the problem of post Sankara Advaitavada. Dr. Jadunath Sinha's significant work on Indian Philosophy in three volumes deals with the subject comprehensively. His treatment closely follows the basic texts of the various schools, which is a unique feature of the work. The topics included in the volumes are as under: Volume I: The major and minor Upanisads; Epics; Puranas; Gita, Carvaka, Vaisesika; Nyaya; Navya Nyaya; Mimamsa; Sabdika. Volume II: Samkhya; Yoga; Jaina; Early Buddhism; Schools of Buddhism; Background of Vedanta; Advaita; Bhagavad Gita; Bhagavata; Pancaratra; Ramanuja; Madhva; Nimbarka; Vallabha; Caitanya; Saivism & Saktaism. Volume III: Bhaskara; Kasmira Saiva; Pasupata; Saiva Siddhanta; Srikantha; Vira Saiva; Post-Sankara Advaita.

Focusing on the rich and variegated cluster of Indic philosophical traditions as they developed from the late Vedic period up to the pre-modern period, this book offers an understanding, according to each school, of the nature of free will and agency.

Academic study of the tantric traditions has blossomed in recent decades, in no small measure thanks to the magisterial contributions of Alexis G. J. S. Sanderson, until 2015 Spalding Professor of Eastern Religions and Ethics at Oxford University. This collection of essays honours him and touches several fields of Indology that he has helped to shape (or, in the case of the Śaiva religions, revolutionised): the history, ritual, and philosophies of tantric Buddhism, Śaivism and Vaiṣṇavism; religious art and architecture; and Sanskrit belles lettres. Grateful former students, joined by other experts influenced by his scholarship, here offer papers that make significant contributions to our understanding of the cultural, religious, political, and intellectual histories of premodern South and Southeast Asia. Contributors are: Peter Bisschop, Judit Törzsök, Alex Watson, Isabelle Ratié, Christopher Wallis, Péter-Dániel Szántó, Srilata Raman, Csaba Dezső, Gergely Hidas, Nina Mirnig, John Nemec, Bihani Sarkar, Jürgen Hanneder, Diwakar Acharya, James Mallinson, Csaba Kiss, Jason Birch, Elizabeth Mills, Ryugen Tanemura, Anthony Tribe, and Parul Dave-Mukherji.

The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The volume aims to be ecumenical, drawing from different locales, languages, and literary cultures, inclusive of dissenters, heretics and sceptics, of philosophical ideas in thinkers not themselves primarily philosophers, and reflecting India's north-western borders with the Persianate and Arabic worlds, its north-eastern boundaries with Tibet, Nepal, Ladakh and China, as well as the southern and eastern shores that afford maritime links with the lands of Theravda Buddhism. Indian Philosophy has been written in many languages, including Pali, Prakrit, Sanskrit, Malayalam, Urdu, Gujarati, Tamil, Telugu, Bengali, Marathi, Persian, Kannada, Punjabi, Hindi, Tibetan, Arabic and Assamese. From the time of the British colonial occupation, it has also been written in English. It spans philosophy of law, logic, politics, environment and society, but is most strongly associated with wide-ranging discussions in the philosophy of mind and language, epistemology and metaphysics (how we know and what is there to be known), ethics, metaethics and aesthetics, and metaphilosophy. The reach of Indian ideas has been vast, both historically and geographically, and it has been and continues to be a major influence in world philosophy. In the breadth as well as the depth of its philosophical investigation, in the sheer bulk of surviving texts and in the diffusion of its ideas, the philosophical heritage of India easily stands comparison with that of China, Greece, the Latin west, or the Islamic world.