The work appears in five volumes. Vol. I comprises Buddhist and Jaina Philosophy and the six systems of Hindu thought, viz.., Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa and Vedanta. It also contains the philosophy of the Yogavasistha, the Bhagavadgita and speculations in the medical schools. Vol. III contains an elaborate account of the Principal Dualistic and Pluralistic Systems such as the philosophy of the Pancaratra, Bhaskara, Yamuna, Ramanuja, Nimbarka, Vijnanabhiksu and philosophical speculations of some of the selected Puranas. Vol. IV deals with the Bhagavata Purana, Madhva and his School, Vallabha, Caitanya, Jiva Gosvami and Baladeva Vidyabhusana. Vol. V treats the Southern Schools of Saivism, viz., Saiva Siddhanta, Vira Saivism, philosophy of Srikantha. Saiva Philosophy in the Puranas and in some important texts. In the words of the Oxford Journal 'the collection of data, editing and the interpretation of every school of thought is a feat unparalleled in the field of history of philosophy.'

Sabdapramana or 'Testimony' is a formidable doctrine within Indian philosophy. A thorough investigation of this thesis is long overdue. What is sabdapramana (word as knowledge)? What is involved in 'hearing' worlds? Is the understanding derived through hearing utterances direct or indirect? Does this peculiarly linguistic understanding (sabdabodha) amount to knowledge (prama), or does it depend on certain other conditions for its truth? Further, what sort of theories of meaning, understanding, and knowledge would be required to ground a successful sabdabodha as prama, need careful attention. It is sometimes said that Indian thinkers had no particularly interesting theory of understanding. The present work sets out to address these issues-issues that have engaged traditional and modern thinkers alike. Based on the classic text, Advaita Vedanta-paribhasa of Dharmarajadhvarindra (17th century), the anlaysis and arguments extend to the views of and criticisms from the Nyaya, Purva Mimamsa and the grammarian/linguistic schools within Indian philosophy, with a treatment of similar concerns in Western philosophy. There is a compelling thesis here that should be taken seriously in any philosophy. Long discarded as a distinct source of knowledge in Western philosophy, Testimony might be fruitfully re-examined. This could lead to mutual dialogue between philosophy and religion, and pave the way for critical metaphysics.

The Present book highlights the importance of verbal testimony Sabdapramana's in Indian Epistemolog, knowledge from trusted telling, eternality of word and its meaning, its non-reducibility to inference, philosophical significance of praiseworthy sentence, limits of Sruti as a Pramana perceptual cognition generated through verbal testimony, notion of aptatva, etc. These issues are freshly interpreted by a team of scholars who are engaged in research on this subject for a considerable period of time.

This constitues the first volume of the series. It indicates the scope of the project and provides a list of sources which will be surveyed in the sebsequent volumes, as well as provide a guide to secondary literature for further study of Indian Philosophy. It lists in relative chronological order, Sanskrit and Tamil works. All known editions and translations into European languages are cited; where puplished versions of the text are not known a guide to the location of manuscripts of the work is provided.

This book deals with the Vedanta standpoint, according to which there are six sources of knowledge. The conceptions of these different kinds of knowledge, with all the arguments given by the Vedantins to prove their independence and ultimacy, are critically discussed here in the light of modern Western concepts, and the attempt has been made to present the conclusions to students of Western Philosophy in a clear and lucid form. As the purpose of this work is to bring the problems, concepts and theories of the Vedantins within the focus of modern Western thought, the method adopted is one of critical analysis, comparison issues from extraneous aspects with which they are often associated.

All major schools of Indian philosophical and religious thought originated and developed with the aim of providing a viable means for the attainment of moksa. This is not to affirm that this end was uniformly conceived in all systems. The point is that Indian philosophy always had a practical or pragmatic end in view, if these terms can be admitted in respect to the quest for moksa. This subservience to the accomplishment of moksa is what makes it difficult to distinguish Indian philosophy from Indian religion. The centrality of the moksa concern is one of the keys to understanding the motivation which prompts Indian philosophy and the nature of argument both within and among the various schools. It is also the interest which influences and lies at the center of this study. This study is undertaken in the general spirit of philosophical inquiry as sadhana. In the specific context of the Advaita Vedanta system with which it is concerned, this study is an exercise in the discipline of manana or rational reflection upon some of its fundamental propositions. This discipline, which is explained more fully in the body of this text, aimed essentially at clarification, evaluation, the removal of doubts, and the assessment of rival views. Various methods were used in achieving these aims, including scriptural exegesis and philosophical argument. It offered the scope for both criticism and creativity, and it is in the tradition of this kind of analysis that this work belongs.

The book gives a penetrating and full-length study of epistemology in the school of Bhatta Mimamsa. The work is based on an intensive and critical study of the Sanskrit texts which have not been utilized by any other Oriental scholar so far. It is very much different from other books on the subject because it not only discusses historically the epistemology of the Bhatta School but also discusses many really philosophical problems connected with epistemology in general and Indian epistemo-logy in particular. One of the most valuable features of the work is the comparative references which it makes to standard epistemologists of Western philosophy. The book reaches the highest watermark in its line. It compares and contrasts the Bhatta position on various issues with not only other Indian schools but also with some of the European philosophers like Russell, Moore, Reid, Hume, Mill and Kant. In a sense it is an exercise in comparative philosophy. This is inevitable, as otherwise, the position of the Bhatta School cannot be clarified and brought out in depth.

A complete introduction to Sanatana Dharma, the spiritual science of the Hindu sages • Examines how many core concepts of Hinduism, including Brahman, Atman, bhakti, karma, and reincarnation, relate to modern science • Explores the scientific discoveries of the rishis, ancient Vedic sages, and how they have only recently been rediscovered by Western scientists • Reveals the concepts of quantum physics hidden within the Vedas, the Bhagavad Gita, the Upanishads, and the Puranas Called “the scientists of Hinduism,” the rishis of ancient India were the scribes of the Vedas. They developed the spiritual science of Hinduism, Sanatana Dharma, as their way of ensuring the constant renewal and progress of India’s spiritual tradition and culture. Sanatana Dharma permeates every aspect of Hindu culture, from religion to the arts to the sciences. Woven within its Vedic texts lie all of the essential concepts of quantum physics and other modern scientific discoveries. Providing a complete introduction to the science of Sanatana Dharma, Vanamali reveals how the core concepts of Hinduism, including Brahman, Atman, bhakti, karma, and reincarnation, relate to modern science and how the scientific discoveries of the ancient rishis have been recently rediscovered by the West. She examines the scientific principles within the classic stories and texts of India, including the Vedas, the Bhagavad Gita, the Upanishads, and the Puranas. Within the teachings of the ancient Puranic sages and saints such as Valmiki and Vyasa and legendary physicians and mathematician-philosophers such as Aryabhatta and Varahamihir, the author reveals great scientific truths--not those believed by the ancient world, but truths still upheld by modern science, particularly quantum physics. She explores Desha and Kaala (Space and Time), Shankara and his philosophy of Advaita Vedanta, and the Hindu sciences of mathematics, astronomy, and Vedic astrology. In illustrating the scientific basis of Hinduism and the discoveries of its sages, Vanamali provides a window into the depths of this most ancient spiritual way of life.

“Introduction to an applied aspect of Pramana Vigyana” The concept of introduction to the applied aspect of Pramana Vigyana is the Ayurvedic philosophical background which encourages scientific exploration, validation, and multiple application of concept. The multidimensional application of Pramana Vigyana in various context situations as well as their scientific exploration, and practical utility with abundant examples from Ayurvedic classics and contemporary medical science have been highlighted in this book. Recently NCISM has made some changes in Padatha Vigyana Syllabus for the first professional undergraduate course of Ayurveda and introduced a cognitive aspect of learning and encouraging understanding of an applied aspect of all key concepts. Keeping this in view this publication is aimed to explore the principles under Pramana scientifically and try to supplement with applied examples from their subject matter of Ayurveda to justify how the core concept of different types of Pramana can be applied in teaching & learning, in the practical demonstration, clinical diagnosis and even in research also. It is hoped that this book will serve as a gateway for undergraduate and postgraduate students to understand Pramana Vigyana in a comprehensive manner.