This collection of articles is unique in the way it approaches established material on the various logical traditions in India. Instead of classifying these traditions within Schools as is the usual approach, the material here is classified into sections based on themes ranging from Fundamentals of ancient logical traditions to logic in contemporary mathematics and computer science. This collection offers not only an introduction to the key themes in different logical traditions such as Nyaya, Buddhist and Jaina, it also highlights certain unique characteristics of these traditions as well as contribute new material in the relationship of logic to aesthetics, linguistics, Kashmir Saivism as well as the forgotten Tamil contribution to logic.

The articles in this volume are all landmarks in the evolution of modern studies in Indian logic. The book traces the development of modern studies in Indian logic from their beginnings right up to the latest work.

The Character of Logic in India is the last work of the eminent philosopher Bimal Krishna Matilal. It traces the origins of logical theory in India, with chapters on the general characteristics of Indian logic, the analysis of debate, Dinnaga and the triple-conditioned sign, Dharmakirti and the problem of induction, the Jaina contribution to logic, and later developments in Navya-Nyaya.

Nyana is the most rational and logical of all the classical Indian philosophical systems. In the study of Nyana philosophy, Karikavali with its commentary Muktavali, both by Visvanatha Nyayapancanana, with the commentaries Dinakari and Ramarudri, have been of decisive significance for the last few centuries as advanced introductions to this subject. The present work concentrates on inference (anumana) in Karikavali, Muktavali and Dinakari, carefully divided into significant units according to the subject, and translates and interprets them. Its commentary makes use of the primary interpretation in Sanskrit contained especially in the Ramarudri and Subodhini. The book begins with the Sanskrit texts of Karikavali and Muktavali; followed by English translation of these texts. Next is given the Sanskrit text of Dinakari which comments on the first two texts, followed by its English translation. Lastly, the book contains a commentary on all the texts included.

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.

इस पुस्तक में भारतीय तर्कशास्त्र के सिद्धांतों का विश्लेषणात्मक तथा तुलनात्मक अध्ययन सोदाहरण प्रस्तुत किया गया है | इसमें न्याय, बौद्ध, जैन तथा वेदांत तर्कशास्त्रों की समानताओं तथा विभिन्नताओं का स्पष्ट उल्लेख किया गया है साथ ही नव्य न्याय, सांख्य, योग, वैशेषिक तथा मीमांसा तर्कशास्त्रों के महत्तव पर भी प्रकाश डाला गया है | इनके अलावा, इसमें भारतीय तथा पाश्चात्य तर्कशास्त्रों के सिद्धांतों में अंतर भी दिया गया है | इसमें भारतीय परंपरा में तत्त्वमीमांसा, प्रमाणमीमांसा एवं तर्कशास्त्र के संबंधों की व्याख्या की गयी है तथा अनुमान की परिभाषा,अवयव, प्रक्रिया, आधार एवं भेद भी दिए गए हैं | भारतीय तर्कशास्त्र में निहित आगमनात्मक तत्त्वों और हेत्वाभासों का भी वर्णन इस पुस्तक में है | यह पुस्तक दर्शनशास्त्र के स्नातकोत्तर पाठ्यक्रम के अनुरूप लिखी गई है, जिसमें भारतीय तर्कशास्त्र एक पेपर के रूप में सम्मिलित है | इससे हिंदी भाषी राज्यों विशेषकर बिहार, झारखंड, उत्तर प्रदेश तथा मध्य प्रदेश के विश्वविद्यालयों के विद्यार्थी लाभान्वित होंगे | इसके अलावा, यह संघ तथा राज्य लोक सेवा आयोगों की प्रतियोगी परीक्षाओं मे हिंदी माध्यम से सम्मिलित हो रहे अभ्यार्थीयों के लिए भी अत्यंत उपयोगी सिद्ध होगी |

"Since the earliest encounters between tantric traditions and Western scholars, tantra has posed a challenge. Representation of tantra has tended to emphasize the antinomian, decadent aspects, which, as attention-grabbing as they were for Western audiences, hampered the study of the field. The Oxford Handbook of Tantric Studies is intended to overcome these obstacles, facilitating collaboration between scholars working on different forms of tantra, and in different disciplines. With more than forty chapters and a global pool of contributors, the Handbook aims to be the definitive reference work in the field, exploring core topics such as action, transformation, embodiment, art, language, and social movements. The first chapter provides an overview of major issues confronting the field today, including debates regarding the definition and category of "tantra," historical origins and dating, and recent developments in gender studies and tantra, ethnography and "lived tantra," and cognitive approaches to the study of tantra. Using a topical framework, the opening section explores the concept of action, one of the most prominent features of tantra, which includes performing rituals, practicing meditation, chanting, embarking on a pilgrimage, or reenacting moments from a sacred text. From there, the sections cover broad topics such as transformation (e.g., soteriology and healing), gender and embodiment, "extraordinary" beings (such as deities and saints), art and visual expressions, language and literature, social organizations, and the history and historiography of tantra. Keywords tantric studies, tantra, Buddhism, Hinduism, Jainism, ritual, soteriology, meditation, embodiment, yoga"--

The author has in this work clearly marked the principal stages of Indian logic in the vast period of about two thousand years beginning from 640 and has traced how from Anviksiki the science of debate Indian logic developed into the science of knowledge Pramanasastra and then into the science of dialectics Prakarana of Tarkasastra.The treatment of the subject is both historical and critical. The author has traced some Greek influence on indian logic. For instance he has shown how the five membered syllogism of Aristotle found its way through Alexandria Syria and other countries into Taxila and got amalgamated with the Nyaya doctrine of inference.The book is one of the pioneer works on the subjects. It has drawn on original sources exhaustively. Besides the preface introduction, foreword and table of contents the work contains several appendices and indexes.

This book explores the dynamics of interaction between pragmatism and spirituality in the constitution and working of consciousness, freedom and solidarity. This book is cross-cultural and transdisciplinary in nature and brings critical and transformative perspectives from different philosophical and spiritual traditions of the world. It discusses the works of seminal thinkers such as William James, Rudolf Steiner, John Dewey, Swami Vivekananda, Martin Heidegger, Claude Levi-Strauss, Jordan Peterson, Slavos Zizek, Paul Valeri and O.V. Vijayan. It also explores dialogues between pragmatism and other philosophical and intellectual traditions such as Semiotics, Saiva Siddhanta, Vedanta, Trika Shaivism and Tantra. It explores themes such as pragmatism and belief, evolution of consciousness and happiness, spiritual pragmatism and economics of solidarity, value levels democracy, the perforamtive as an aspect of spirituality and transformation of political theology from Kingdom of God to Gardens of God.