{"product_id":"discussion-and-debate-in-indian-philosophy-issues-in-vedanta-mimamsa-and-nyaya-ide095","title":"Discussion and Debate in Indian Philosophy - Issues in Vedanta, Mimamsa and Nyaya","description":"\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Specification\u003c\/h2\u003e\u003ctable\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eItem Code:\u003c\/td\u003e \u003ctd\u003eIDE095\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eAuthor:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/pt\/book-author\/ed%20by%20daya%20krishna\" class=\"underlined\" title=\"Ed. By. Daya Krishna\"\u003eEd. By. Daya Krishna\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePublisher:\u003c\/td\u003e \u003ctd\u003e\u003ca href=\"\/pt\/book-publisher\/indian%20council%20of%20philosophical%20research%20icpr\" class=\"underlined\" title=\"Indian Council of Philosophical Research (ICPR)\"\u003eIndian Council of Philosophical Research (ICPR)\u003c\/a\u003e\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eLanguage:\u003c\/td\u003e \u003ctd\u003eEnglish\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eEdition:\u003c\/td\u003e \u003ctd\u003e2004\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eISBN:\u003c\/td\u003e \u003ctd\u003e8185636753\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003ePages:\u003c\/td\u003e \u003ctd\u003e434\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eCover:\u003c\/td\u003e \u003ctd\u003eHardcover\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eOther Details\u003c\/td\u003e \u003ctd rel=\"product-dimensions\"\u003e9.8\" X 6.6\"\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd class=\"product-details-specifications-label has-text-grey-dark\"\u003eWeight\u003c\/td\u003e \u003ctd rel=\"product-weight\"\u003e830 gm\u003c\/td\u003e \u003c\/tr\u003e \u003c\/table\u003e\u003cbr\u003e\u003ch2 class=\"title is-size-3-desktop is-size-5-touch has-text-centered product-details-description-title\"\u003eBook Description\u003c\/h2\u003e\u003cdiv class=\"product-details-description\" style=\"max-height: 63rem; overflow-y: auto;\"\u003e\n\u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eFrom the Jacket:\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003cp\u003e The work documents the discussions and debate around some of the most vital issues relating to Mimamsa, Vedanta and Nyaya in Indian Philosophy. Does Mimamsa really believe in the Doctrine of Karma as understood in the Indian tradition, or consider it as a \u003ci\u003epurvapaksa\u003c\/i\u003e which has to be refuted in order to understand the nature of the Vedic Yajna? Did Vedanta really exist as an important School of Indian Philosophy before Sankara appeared on the scene, or is it a Post Sankara phenomenon which has been retrospectively superimposed on the history of Indian Philosophy by those who have written on the subject? Is Nyaya 'Realist' as everyone seems to term is understood in the Western Philosophical tradition? What is Aharya Jnana, and if it is really a jnana what happens to jnana or 'knowledge' as understood in the Indian Philosophical traditions?\u003c\/p\u003e \u003cp\u003e These and many other issues are debated and discussed by outstanding traditional Pandits and modern scholars such as Pattabhirama Sastri, Ramanuja Tattacarya, Romella Suryaprakasa Sastri, D. Prahalada Char, V. Venkatachalam, Fritz Staal, R. Balasubramanian, J. N. Mohanty, Sibajiban Bhattacharyya, and others whose names are well-known to the English-knowing 'world' of Indian Philosophy.\u003c\/p\u003e \u003cp\u003e Indian Philosophy can never remain the same after one has read these discussions and debate on issues so central to Indian Philosophy.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eAbout the Author:\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003cp\u003e Daya Krishna is the Editor of the Journal of Indian Council of Philosophical Research from which the discussion and debates on Mimamsa, Vedanta and Sankhya have been selected.\u003c\/p\u003e \u003cp\u003e He has written extensively on Indian Philosophy and his major works include \u003ci\u003eIndian Philosophy: A Counter-Perspective (1991,96), New Perspectives in Indian Philosophy (2001), Indian Philosophy: A New Approach (1992)\u003c\/i\u003e.\u003c\/p\u003e \u003cp\u003e His most recent works on Indian Philosophy include \u003ci\u003eDevelopments in Indian Philosophy from 18th century Onwards: Classical and Modern (2002)\u003c\/i\u003e and \u003ci\u003eThe Nyaya Sutras: A New Commentary on an Old Text\u003c\/i\u003e (2004). He has also edited \u003ci\u003eIndia's Intellectual Traditions\u003c\/i\u003e (1987,2003), \u003ci\u003e\u003ca href=\"\/pt\/article\/bhakti_sutras\"\u003eBhakti\u003c\/a\u003e: A Contemporary Discussion\u003c\/i\u003e (2002), and has authored \u003ci\u003eA Prolegomena to Any Future Historiography of Cultures and Civilizations\u003c\/i\u003e (1997).\u003c\/p\u003e \u003cp\u003e A collection of his philosophical writings has been published under the title \u003ci\u003eThe Art of the Conceptual: Explorations in a Conceptual Maze over Three Decades\u003c\/i\u003e (1989).\u003c\/p\u003e \u003cp\u003e A work on his 'philosophy' has been published entitled \u003ci\u003eThe Philosophy of Daya Krishna\u003c\/i\u003e (1996).\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003ePreface\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003cp\u003e The present selections from the journal of the Indian Council of Philosophical Research deal primarily with issues relating to Vedanta, \u003ca href=\"\/pt\/book\/Philosophy\/mimamsa\"\u003eMimamsa\u003c\/a\u003e and Nyaya in the Indian Tradition. Normally, most writers on Indian philosophy, including acknowledged scholars of the subject, present a picture of these ‘schools’ as if there were no issues or problems in respect of the ‘understanding’ of what they are supposed to have said. But this just is not the case, and the present collection is the ‘story’ of this discovery. It documents, step by step, the unfolding of the drama which, in retrospect, is unbelievable even to one through whose ‘instrumentality’ the events may be said to have unfolded.\u003c\/p\u003e \u003cp\u003e The story started, as it always does, by a ‘chance’ encounter with a ‘stray’ quotation from Staal by Wendy O’Flaherty in her Introduction to the Volume on \u003ca href=\"\/pt\/article\/karma\"\u003eKarma\u003c\/a\u003e edited by her. The quotation seemed to present, at least prima facie, a view of oblation in the Vedic sacrifice, or \u003ci\u003edravya-tyaga,\u003c\/i\u003e which was mistaken. The obvious solution was to find from reputed Mimamsa scholars the ‘authoritative’ view on the subject and in case it conflicted with Staal’s interpretation, send the same to him so that he could defend his own interpretation against theirs. Accordingly, Staal’s view was translated into \u003ca href=\"\/pt\/book\/Hindu\/sanskrit\"\u003eSanskrit\u003c\/a\u003e, sent to Pt. Pattabhiram Sastri, Remella Suryaprakasa Sastri, Ramanuja Tatacharya and Professor KT. Pandurangi. They all cooperated in the experiment and their comments along with Professor Staal’s reply were published in different issues of the JICPR and are reprinted in this collection for the reader’s benefit.\u003c\/p\u003e \u003cp\u003e The ‘exploratory’ and ‘dialogical’ character of the ‘experience’ so gained and the cooperative response it elicited from the traditional masters of the philosophical craft in India led us on into the unending adventure whose results are reported in this Volume.\u003c\/p\u003e \u003cp\u003e The discussion on Karl H. Potter’s article \u003ci\u003eThe Development of \u003ca href=\"\/pt\/book\/details\/encyclopedia-of-indian-philosophies-volume-iii-advaita-vedanta-up-to-samkara-and-his-pupils-IDF189\"\u003eAdvaita Vedanta\u003c\/a\u003e as a School of Philosophy\u003c\/i\u003e and Daya \u003ca href=\"\/pt\/article\/lord-krishna\"\u003eKrishna\u003c\/a\u003e’s ‘Vedanta in the First Millennium AD’ and their replies to the comment on what they had written constitute the centre piece on the School of Vedanta in this collection. Similarly, besides the piece on Dravya-Tyaga we have detailed discussion on such important issues in Mimamsa as whether the doctrine of Karma is treated as a \u003ci\u003epurvapaksa\u003c\/i\u003e in the system, while in Nyaya we have the continuing controversy on the issue whether Nyaya is realist or idealist in the current accepted sense of these terms.\u003c\/p\u003e \u003cp\u003e The Section on Nyaya contains besides the controversy about its being ‘realist’ or ‘idealist’, issues regarding ‘identity statements’ such as ‘ghato ghatah’, the nature of aharya jnana, the problem of \u003ci\u003eSabdabodha\u003c\/i\u003e in the case of complex sentences where it is difficult to distinguish between the main and the subsidiary clauses, or what is mukhya or pradhana and what is gamma in the linguistic construction. The exposition of a little-known genre of Nyaya writing called the \u003ci\u003eKrodapatras\u003c\/i\u003e and the discussion thereon is an added bonus in this section.\u003c\/p\u003e \u003cp\u003e There has perhaps never been a galaxy of such illustorious participants in the exploration of an issue, such a sustained questioning of the beliefs which were held to be indubitable by almost everybody up till now, or such an ‘open’ debate in which traditional pandits who knew only Sanskrit or their regional language engaged on ‘equa1’ terms with those who only wrote in English, the later including in their fold both Indians and foreigners.\u003c\/p\u003e \u003cp\u003e \u003ci\u003eSamvada\u003c\/i\u003e was the first experiment of this type, planned and executed by Professor M.P. Rege, who is now no more. His death on the 28th of December, 2000 has deprived the philosophical world of one of the most ‘imaginative’ experimenters who brought the active practitioners of the two philosophical traditions, the Indian and the Western, in a dialogical situation where each was ‘forced’ to ‘existentially’ face the ‘living’ tradition of a different way of philosophizing.\u003c\/p\u003e \u003cp\u003e The Rege experiment which occurred at Poona has had slow, but lasting, effect on the ‘understanding’ of Indian philosophy in this country. The discussions and debate collected in this volume are a continuation of that ‘experiment’ and an evidence of its influence over the intervening years. An ‘invisible’ change has, however, occurred during this period as the focus of attention has shifted from the ‘external’ ‘reference point’ of Western philosophy to something that was ‘internal’ and immanent to the tradition of Indian philosophizing itself. The debate with the exponents of Indian philosophy in the West is still marginally there, but gradually the students and practitioners of Indian philosophy in India are discussing and rediscovering a rich field of diversity, conflict and ambiguity in the tradition that challenges debate, discussion and exploration resulting in a ‘new’ partnership between traditionally trained Pandits and modern University trained philosophy persons in the country. This has already resulted in incalculable benefit to both the parties concerned, as Indian philosophy becomes once again, a matter of ‘living concern’ to the practising ‘philosophers’ in the country. Who could have imagined even a few decades ago, that Pandits of the status of Pattabhirama Sastri, Ramanuja Tatacharya, Remella Suryaprakasa Sastri, D. Prahalada Char, V. Venkatachalam would engage in an active controversy on issues in Vedanta, Mimamsa and Nyaya with scholars such as Fritz Staal, Karl H. Potter, V.N. Jha, N.S. Dravid, G.C. Pande, R. Balasubramanian, J.N. Mohanty, Sibajiban Bhattachaiyya and others whose names are well-known to the English-knowing ‘world’ of Indian philosophy.\u003c\/p\u003e \u003cp\u003e The debate and the discussion in these pages makes Indian philosophy alive once more and it is hoped that the philosophically—inclined readers will not only enjoy the arguments and counter—arguments on the issued debated, but themselves participate in carrying the unending enterprise of philosophis-ing in the Indian tradition further.\u003c\/p\u003e \u003cp\u003e It may be added that all the issues raised and debated in the pages of the JICPR have not been included in this collection. The interesing discussion on Professor Hesterman’s thesis that renunciating practices are found in the Veda as an intergral part of the Vedic ritual and hence need not be ascribed to the Sramana traditions as has been done up till now, is one such example.\u003c\/p\u003e \u003cp\u003e There are others scattered in the pages of the Notes and Queries Section of the various issues of the journal. They have not been included as they did not evoke much controversy or response from those interested in the subject. The responsibility for the selection is that of Professor R.S. Bhatnagar who has been associated with the JICPR in perhaps the most ‘intimate’ way possible as he, and he alone, has prepared its Subject and Author Index over the last so many years. He has been helpful in many ways, and it has been his suggestion that the material on Indian philosophy be published separately from the one on Western philosophy.\u003c\/p\u003e \u003cp\u003e Accordingly, the discussion and debate on issues in Western philosophy has been deferred and it is hoped that they will be brought together and published in a separate volume later.\u003c\/p\u003e \u003cp\u003e \u003c\/p\u003e \u003ccenter\u003e \u003cb\u003eCONTENTS\u003c\/b\u003e\n\u003c\/center\u003e \u003cp\u003e \u003c\/p\u003e \u003ctable border=\"0\" cellspacing=\"7\"\u003e \u003ctbody\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003ePreface\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e xi\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd align=\"center\" colspan=\"4\"\u003e PART I - VEDANTA\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 1.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e The Development of Advaita Vedanta as a School of Philosophy\u003c\/td\u003e \u003ctd\u003e 3\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd width=\"100%\"\u003e Comments on Potter's Paper on Advaita Vedanta\u003cbr\u003e - \u003ci\u003eVenkatachalam, V.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 39\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e Comments on Potter's paper on Advaita Vedanta\u003cbr\u003e - \u003ci\u003ePande, G.C.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 46\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (c)\u003c\/td\u003e \u003ctd\u003e Comments on Potter's Paper on Advaita Vedanta\u003cbr\u003e - \u003ci\u003ePandey, S.L.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 52\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (d)\u003c\/td\u003e \u003ctd\u003e Comments on Potter's Paper on Advaita Vedanta\u003cbr\u003e - \u003ci\u003eSharma, Ram Murti\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 57\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (e)\u003c\/td\u003e \u003ctd\u003e Comments on Potter's Paper on Advaita Vedanta\u003cbr\u003e - \u003ci\u003eBhattacharyya, Sibajiban\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 63\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (f)\u003c\/td\u003e \u003ctd\u003e Potter's response to the various comments\u003cbr\u003e - \u003ci\u003ePotter, Karl\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 66\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 2.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Vedanta in the First Millennium AD: The Case Study of a Retrospective Illusion Imposed by the Historiography of Indian Philosophy\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 71\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd\u003e Daya Krishna's Retrospective Delusion\u003cbr\u003e - \u003ci\u003eBalasubramanian, R. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 80\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e An Illusive Historiography of the View that the World is Maya: Professor Daya Krishna on the Historiography of Vedanta\u003cbr\u003e - \u003ci\u003eChandra, Suresh\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 107\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (c)\u003c\/td\u003e \u003ctd\u003e A Rejoinder to Daya Krishna\u003cbr\u003e - \u003ci\u003ePanneerselvam, S. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 121\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (d)\u003c\/td\u003e \u003ctd\u003e The Parliament of Philosophies - Majority View Condemned\u003cbr\u003e - \u003ci\u003eMishra, G. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 127\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (e)\u003c\/td\u003e \u003ctd\u003e 'Shock-proof', 'Evidence-proof', 'Argument-proof' World of Sampradayika Scholarship in Indian Philosophy\u003cbr\u003e - \u003ci\u003eKrishna, Daya\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 139\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 3.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e What are the Different forms of Advaita and How are They to be Distinguished from each Other?\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 162\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e Reply to Daya Krishna's Query about Different Forms of Advaita\u003cbr\u003e - \u003ci\u003eDravid, N.S.\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 162\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 4.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Is Udayana a \u003ci\u003ePrachanna Advaitin?\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 167\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e A Reply about Udayana\u003cbr\u003e -\u003ci\u003eDravid, N.S.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd\u003e 168\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd valign=\"top\"\u003e 5.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eStokardhena Pravaksyami Yad Uktam Granthakotibhih, Brahmasatyam Jaganmithya Brahmajivaiva Naparah\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 170\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e Dasgupta, Sanghamitra\u003cbr\u003e Reply to Dasgupta's Query\u003cbr\u003e - \u003ci\u003eBalasubramanian, R. \u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 170\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd align=\"center\" colspan=\"4\"\u003e PART II - MIMAMSA\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 1.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e \u003ci\u003eDravya-Tyaga: \u003c\/i\u003eStaal's View - Editor's Note and Letter \u003ci\u003eKrishna, Daya\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 175\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd\u003e Staal's Interpretation of Dravya-Tyaga\u003cbr\u003e - \u003ci\u003eEditor\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 177\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e Comments on Staal's View of Dravya-Tyaga\u003cbr\u003e - \u003ci\u003eSastri, Pt. Pattabhirama\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 178\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (c)\u003c\/td\u003e \u003ctd\u003e Comments on Staal's View of Dravya-Tyaga\u003cbr\u003e - \u003ci\u003eSastri, Remella Suryaprakasa\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 186\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (d)\u003c\/td\u003e \u003ctd\u003e Comments on Staal's View of Dravya-Tyaga\u003cbr\u003e - \u003ci\u003eTatacharya, Ramanuja\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 189\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (e)\u003c\/td\u003e \u003ctd\u003e The Concept of Tyaga in Purvamimamsa and in Bhagavadgita\u003cbr\u003e - \u003ci\u003ePandurangi, K.T.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 191\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (f)\u003c\/td\u003e \u003ctd\u003e Tradition and Modernity - A Response of Frits Staal to the Various Comments on Dravya-Tyaga\u003cbr\u003e - \u003ci\u003eStaal, Frits\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 194\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 2.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Does Mimamsa Treat the Theory of Karma as Purva Paksa? - \u003ci\u003eKrishna, Daya\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 203\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eTatacharyaswami, Dr. N.S.R. \u003c\/i\u003ein Sanskrit\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 204\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eSurya Prakasa Sastri, Sri \u003c\/i\u003ein Sanskrit\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 204\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (c)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eVardacharya, Sri E.S. \u003c\/i\u003ein Sanskrit\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 205\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (d)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eLaxminarayan Murti Sharma, Sri \u003c\/i\u003ein Sanskrit\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 205\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (e)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eRamanuja Tatacharya, Sri N.K. \u003c\/i\u003ein Sanskrit\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 205\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (f)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eRamanuja Tatacharya, Sri N.S. \u003c\/i\u003ein Sanskrit\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 205\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (g)\u003c\/td\u003e \u003ctd\u003e English translation\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 208\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (h)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eNarayana, Sampat\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 216\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (i)\u003c\/td\u003e \u003ctd\u003e Comment on Daya Krishna's issue about \u003ci\u003eKarma\u003c\/i\u003e\u003cbr\u003e - \u003ci\u003eSharma, Sri Ram\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 218\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd align=\"center\" colspan=\"4\"\u003e PART III - NYAYA\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 1.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Is Nyaya Realist or Idealist?\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 225\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd\u003e Is Nyaya Realist?\u003cbr\u003e - \u003ci\u003eChakraborty, Arindam\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 228\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e Is Nyaya Realism or Idealism?\u003cbr\u003e - \u003ci\u003eMohanty, J.N.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 232\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (c)\u003c\/td\u003e \u003ctd\u003e Nyaya is Realist Par Excellence\u003cbr\u003e - \u003ci\u003eDravid, N.S. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 235\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (d)\u003c\/td\u003e \u003ctd\u003e Nyaya is Realist Par Excellence (A Supplementary Note)\u003cbr\u003e - \u003ci\u003eDravid, N.S.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 243\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (e)\u003c\/td\u003e \u003ctd\u003e Nyaya: Realist or Idealist?\u003cbr\u003e - \u003ci\u003eBhattacharyya, Sibajiban\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 246\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (f)\u003c\/td\u003e \u003ctd\u003e Nyaya Realism: Some Reflections\u003cbr\u003e - \u003ci\u003eSharma, R.K.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 247\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (g)\u003c\/td\u003e \u003ctd\u003e Can Navya Nyaya Analysis Make a Distinction between Sense and Reference?\u003cbr\u003e - \u003ci\u003eKrishna, Daya\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 272\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (h)\u003c\/td\u003e \u003ctd\u003e Why Nyaya Remains Realist: Second Round\u003cbr\u003e - \u003ci\u003eChakraborty, A. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 273\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (i)\u003c\/td\u003e \u003ctd\u003e Nyaya: Realist or Idealist: Is the Debate Ended, the Argument Concluded?\u003cbr\u003e - \u003ci\u003eKrishna, Daya\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 276\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 2.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e 'Ghato-Ghatah' Has to be Accepted as a Meaningful Sentence in Navya Nyaya\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 299\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd\u003e A Note on Navya Nyaya View of Tautology\u003cbr\u003e - \u003ci\u003eDravid, N.S.\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 300\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e Reaction on the Expression Ghato-Ghatah\u003cbr\u003e - \u003ci\u003ePrahlada Char, D. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 302\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (c)\u003c\/td\u003e \u003ctd\u003e A Note on Identity Relation\u003cbr\u003e - \u003ci\u003eGhosh, Raghunath\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 303\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (d)\u003c\/td\u003e \u003ctd\u003e Comments on Ghato-Ghatah by\u003cbr\u003e - \u003ci\u003eDr. S. Subrahmanyan\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 306\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 3.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e How a Neo-Naiyayika would Analyse a Sentence Like 'Bright Red Rose'\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 308\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd\u003e A Response by Tatacharya N.S.R.\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 309\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e The Concept of Aharya-Jnana in Navya Nyaya\u003cbr\u003e - \u003ci\u003eGhosh, Raghunath\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 347\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 5.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e On the Krodapatras - A New Genre of Philosophical Writing in India\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 354\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (a)\u003c\/td\u003e \u003ctd\u003e Have the Neo-Naiyayikas been Leading Us Up the Garden Path? A Comment on the Krodapatras\u003cbr\u003e - \u003ci\u003eKrishna, Daya\u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 382\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (b)\u003c\/td\u003e \u003ctd\u003e Reply to Daya Krishna's Comments on the Krodapatras\u003cbr\u003e - \u003ci\u003ePrahlada Char, D. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 411\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e (c)\u003c\/td\u003e \u003ctd\u003e 'Have the Neo-Naiyayikas been Leading Us Up the Garden Path?\u003cbr\u003e - \u003ci\u003eDravid, N.S.\u003c\/i\u003e \u003cp\u003e \u003c\/p\u003e \u003c\/td\u003e \u003ctd valign=\"top\"\u003e 412\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e 6.\u003c\/td\u003e \u003ctd colspan=\"2\"\u003e Mohanta's Queries about Prama\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 419\u003c\/td\u003e \u003c\/tr\u003e \u003ctr\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e \u003c\/td\u003e \u003ctd\u003e Answer about Mohanta's Queries\u003cbr\u003e - \u003ci\u003eDravid, N.S. \u003c\/i\u003e\n\u003c\/td\u003e \u003ctd valign=\"top\"\u003e 419\u003c\/td\u003e \u003c\/tr\u003e \u003c\/tbody\u003e \u003c\/table\u003e \u003cp\u003e \u003c\/p\u003e\n\u003ccenter\u003e\u003cb\u003e\u003cu\u003e\u003cfont size=\"5\" color=\"red\"\u003eSample Pages\u003c\/font\u003e\u003c\/u\u003e\u003c\/b\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/ide095b.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e \u003ccenter\u003e\u003cimg src=\"https:\/\/cdn.exoticindia.com\/images\/products\/original\/books\/ide095c.jpg\"\u003e\u003c\/center\u003e\n\u003cbr\u003e\u003cp\u003e Click Here for More Books Published By \u003ca class=\"bodylink\" href=\"\/pt\/displaybooks.php3?searchval=Indian+Council+of+Philosophical+Research\u0026amp;pagecount=1\u0026amp;searchmodifier=allwords\u0026amp;limitfields=publisher\u0026amp;subcatsearch=all\u0026amp;minprice=0.00\u0026amp;maxprice=1000000\u0026amp;archive=0\" target=\"_blank\"\u003eIndian Council of Philosophical Research\u003c\/a\u003e\u003c\/p\u003e\n\u003c\/div\u003e","brand":"Occultnthings","offers":[{"title":"Default Title","offer_id":44634719191341,"sku":"IDE095","price":50.0,"currency_code":"USD","in_stock":true}],"thumbnail_url":"\/\/cdn.shopify.com\/s\/files\/1\/2094\/2117\/products\/discussion_and_debate_in_indian_philosophy__issues_ide095.jpg?v=1677872199","url":"https:\/\/occultnthings.com\/pt\/products\/discussion-and-debate-in-indian-philosophy-issues-in-vedanta-mimamsa-and-nyaya-ide095","provider":"Occult-N-Things","version":"1.0","type":"link"}