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Part 10 · VIDEHA MITHILA MAITHILI DISCUSSION CRITICISM SERIES PART 10

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1. 0:04–0:07Further elaboration of the answer.
2. 0:07–0:18Just as a new grammar or medical science opposed to earlier grammar or medicine is glimpr the and is therefore not accepted by learned people,
3. 0:18–0:24so no new treatise on dharma composed in the present age would be accepted.
4. 0:24–0:31Even if someone supported it out of partiality, not everyone would be deceived.
5. 0:31–0:36If a present treatise on Dharma does not oppose an earlier one,
6. 0:36–0:43the earlier treatise cannot have been accepted by only one or two persons or by no one.
7. 0:43–0:49Otherwise the present treatise could not gain universal support on its basis.
8. 0:49–0:54Was there no treatise on Dharma before the present one?
9. 0:54–0:55No.
10. 0:55–1:07Apart from such scripture there is no proof that religious acts produce results, therefore, without prior proof no one would engage in religious action.
11. 1:07–1:18Once religious action ceased, the pleasure resulting from it would also cease, and then no one would retain an interest in anything.
12. 1:18–1:25In this sequence even desire itself would perish, and life would disappear from the world.
13. 1:25–1:32Conclusion, Scriptural Authority is supported by a beginningless tradition.
14. 1:32–1:39For the foregoing reason, specialists may accept the authority of the present Veda in three ways.
15. 1:39–1:46First, there may have existed before it a continuous succession of earlier Vedas whose authority
16. 1:46–1:53was accepted by earlier learned people. Second, the succession of earlier and present Vedas
17. 1:53–1:59may be beginningless and eternal like the uninterrupted flow of a river.
18. 1:59–2:05Third, when the Veda is destroyed in a periodic dissolution, the universally accepted Supreme
19. 2:05–2:14Lord restores it, whereupon specialists accept its authority. This condition cannot arise
20. 2:14–2:20through some modern pseudo-author who disregards the ancient Vedic tradition.
21. 2:20–2:28Whether the earlier Veda was trustworthy or not, such a person would be proved a deceiver.
22. 2:28–2:35If the earlier Veda was trustworthy, making statements contrary to it is deception.
23. 2:35–2:42If the earlier Veda was untrustworthy, a modern author who, without knowledge of the subject,
24. 2:42–2:48incites people to break old rules or accept contrary new ones is likewise nothing but
25. 2:48–2:50a deceiver.
26. 2:50–2:54Refutation of the first to alternatives above.
27. 2:54–3:01The first alternative is unacceptable, because a succession of distinct Vedas existing at
28. 3:01–3:05different times has never been observed.
29. 3:05–3:11The continuity of the present Veda is easily explained by each pupil's recitation depending
30. 3:11–3:18upon the identical recitation of his teacher, there is no ground for positing different
31. 3:18–3:24Vedas at different times merely to explain similarity of recitation.
32. 3:24–3:30The second alternative too is unacceptable, because the decline and fragmentation of Vedic
33. 3:30–3:38learning are directly observed. Today there are rites enjoined by the Veda and mentioned
34. 3:38–3:45by sages such as Manu that are not found in the available Veda. Human powers of understanding
35. 3:45–3:53gradually decline. Just as the capacity to perform sacrifices, such as the Ashwamedha
36. 3:53–4:01and Jasyah has diminished, so has the capacity for study. It may be said that these sacrifices
37. 4:01–4:08were not performed even in ancient times. No, then the vast portions of the Veda relating
38. 4:08–4:16to these sacrifices would be pointless. Nor can it be held that the Vedic recitations prescribing
39. 4:16–4:22rites practiced today were always only inferred and were never actually available.
40. 4:23–4:29Even if phonemes are regarded as eternal, their sequence is not eternal,
41. 4:29–4:37sequence depends upon successive utterance. Without phonemic order there is no word, and
42. 4:37–4:44without the order of words within a sentence there is no sentence. Therefore, the view
43. 4:44–4:52of Prabhkar, celebrated as the teacher, that an unseen Vedar is always infurable, does not
44. 4:52–4:59befit his reputation as a teacher. Like human capacity for action, capacity for
45. 4:59–5:07study also declines with the change of ages. Consequently, many branches of the Veda disappear,
46. 5:07–5:13performance of the rites contained in those branches is interrupted, and the established
47. 5:13–5:21system of conduct for classes and stages of life becomes disordered. For this reason
48. 5:21–5:28the great sage Vyasa, observing the declining strength of human beings, said that humans
49. 5:28–5:36are born short-lived and feeble in vitality. Observing the disruption of the Vedic tradition,
50. 5:36–5:43he said that with every change of manvantara a new scripture is required for such people.
51. 5:43–5:49Seeing the interruption of the tradition of action, he said that charity alone is the
52. 5:49–5:56principal meritorious act in the Kali age. Seeing confusion in conduct, he said that
53. 5:56–6:04people would be born who were absorbed only in gratifying the tongue and the sexual organ.
54. 6:04–6:10It may therefore be inferred that even the known and available Veda will one day disappear
55. 6:10–6:16because it is Veda or because it consists of a collection of sentences like the lost
56. 6:16–6:18branches.
57. 6:18–6:22In the same way, the following inferences are possible.
58. 6:22–6:29All mountains will one day become dust because they are earth elemental things, like a destructible
59. 6:29–6:30pot.
60. 6:30–6:36The ocean will one day dry up because it is a reservoir of water, like a small pond.
61. 6:36–6:42The sun will one day be extinguished because it is a luminous entity, like a lamp, and
62. 6:42–6:48the Creator Brahm two will one day come to an end because, like us, He possesses a
63. 6:48–6:50body.
64. 6:50–6:58All these inferences accord with scripture. Objection to the foregoing view and its refutation.
65. 6:58–7:05The objection is this, a future dissolution may be inferred in the manner stated above,
66. 7:05–7:11but how can it be inferred that a dissolution occurred in the past? Because creation must
67. 7:11–7:18necessarily follow every dissolution. If creation did not occur, the previous actions of
68. 7:18–7:26living beings would remain fruitless. Without creation of the world there can be no experience
69. 7:26–7:34of pleasure and pain and no knowledge, without these, the stream of action cannot be exhausted.
70. 7:34–7:41Therefore, just as a dissolution will precede a future creation, a dissolution also preceded
71. 7:41–7:48the present creation. Although the unseen merits of living beings bear fruit at different
72. 7:48–7:54At times the regular recurrence of creation and dissolution should be understood like
73. 7:54–8:00the regular recurrence of rain and the regular alternation of day and night.
74. 8:00–8:08It is the very nature of unseen merit that its fruition is suspended during dissolution.
75. 8:08–8:14For this reason, epics call creation and dissolution day and night.
76. 8:14–8:20What proves that all living beings are destroyed together in dissolution?
77. 8:20–8:26It would be a strange notion that the entire universe divided into 14 worlds is destined
78. 8:26–8:33for destruction, while the inhabitants of small villages, fares, and marketplaces remain
79. 8:33–8:36confident of their safety.
80. 8:36–8:43Therefore, at the beginning of Creation God's firstborn children, the sages Manu and
81. 8:43–8:49others established the authority of the Veda and that same Veda has continued to the present
82. 8:49–8:50day.
83. 8:50–8:54A question and its answer.
84. 8:54–8:58A question may arise at the beginning of creation.
85. 8:58–9:03Why should sages such as Manu accept the authority of the Veda?
86. 9:03–9:09The answer is that as in the case of medical science, they are assured of the Veda by
87. 9:09–9:14regarding it as the instruction of a trustworthy person.
88. 9:14–9:17How does this confidence arise?
89. 9:17–9:23Through perception, these sages can see even imperceptible objects.
90. 9:23–9:29But if the sages themselves are such seers, what need have they to accept the authority
91. 9:29–9:31of the Veda?
92. 9:31–9:37By their own conduct they show their descendants the proper path, so that the tradition
93. 9:37–9:44of Dharma may continue. This is compassion for living beings and the fulfillment of their
94. 9:44–9:52own responsibility. A second possibility is that, when the latent impression of an invariable
95. 9:52–9:58concomitance known in a previous birth is awakened, the sages infer God's freedom from
96. 9:58–10:04deceit from His being the father of the world, and His omniscience from His creation of
97. 10:04–10:12a world containing diverse things, from this there arises firm confidence in God's trustworthiness.
98. 10:12–10:19Alternatively, from a desire to propagate the path of Dharma, God himself creates many
99. 10:19–10:26human forms of teachers and pupils and, just as a master of acting teachers by acting
100. 10:26–10:33himself, causes the eminent persons of that age to engage in these roles and thereby
101. 10:33–10:36establishes the authority of the Veda.
102. 10:36–10:42Statements in the Puras and Epics support all three views.
103. 10:42–10:45A second question and its answer.
104. 10:45–10:52Suppose that the God-initiated Vedic tradition depends on the Veda of a previous creation
105. 10:52–10:57or that the sage Kapila himself is the bearer of the Vedic tradition.
106. 10:57–11:04The first view belongs to the Theistic M. M. Sakas, the second to the followers of Kapila.
107. 11:04–11:09But why would the Lord of the Universe need a previous Veda?
108. 11:09–11:15Not in order to know its subject matter, for he is eternally omniscient.
109. 11:15–11:23Nor as a model for composing a new Veda, for omnipotent God requires no model for any
110. 11:23–11:24composition.
111. 11:24–11:31in order to remove inconsistencies from the present composition, for the people to whom
112. 11:31–11:37he would teach the present Veda would have no knowledge of inconsistency with the earlier
113. 11:37–11:45composition. If, by virtue of omniscience, he knows this inconsistency, then he will
114. 11:45–11:51also know the omniscience of the author of the Veda, and every inconsistency will disappear
115. 11:51–12:00of itself. Is the Veda of the previous creation unknown to God? Certainly not. If the eternal
116. 12:00–12:07continuity of the Veda means only this, then objects such as pots may likewise be called
117. 12:07–12:16eternal. This accords precisely with the Nya view. If this is not admitted, what remains
118. 12:16–12:22is not theistic Mmevik Makronisavik Macron but only an impersonal Mmevik Makronisavik
119. 12:22–12:30Macron. Therefore, without accepting that the Veda was composed by an omniscient being, the
120. 12:30–12:37above kind of defense of Vedic authority cannot be understood. This establishes the invariable
121. 12:37–12:45concomitance, and since a supremely trustworthy being such as God is the author of the Veda,
122. 12:45–12:49The Veda is established as authoritative.
123. 12:49–12:52An objection and its answer.
124. 12:52–12:59Why then do followers of the Veda not honour the works of persons such as the Bugha?
125. 12:59–13:05Do not think that such works are rejected merely because they were composed by persons
126. 13:05–13:12who accepted the truth of doctrines opposed to the Veda, for Vedic adherents also honour
127. 13:12–13:19the works of Jinnendra and Jagadindra, although they too were founders of such views. The
128. 13:19–13:25reason for the honor is that those works do not oppose the ancient scriptures endorsed
129. 13:25–13:34by the learned, but agree with them. Why, then, are texts of external traditions rejected?
130. 13:34–13:42Because they contradict the established Veda. Why do some people nevertheless support them?
131. 13:42–13:49Some lazy and timid persons wish to escape the duties of their vāra as, for example, a weaver
132. 13:49–13:57from a village called Udumbarkarta, who, out of indolence toward religious obligations, abandoned
133. 13:57–14:00the Vedic path and adopted Buddhism.
134. 14:00–14:08This is not possible for a Vedic adherent, because he must fully perform his duties.
135. 14:08–14:15Some persons support such texts out of compulsion because they have been ostracized by people
136. 14:15–14:22of the three principal varas and lack sufficient qualification, as did scholars named Krithi
137. 14:22–14:24and Prachkara.
138. 14:24–14:27The situation on the Vedic path is the reverse.
139. 14:27–14:33A person honoured by an external tradition does not readily gain entry, whereas someone
140. 14:33–14:41expelled from the Vedic path is received by an external tradition. Some, like Sharabha,
141. 14:41–14:47adopt external texts out of greed for every taste, making no distinction between what
142. 14:47–14:54may and may not be eaten or drunk, this is impossible for a Vedic adherent, who carefully
143. 14:54–15:03distinguishes what is fit and unfit to eat and drink. Persons such as Kraya, habituated
144. 15:03–15:10to Sophistical reasoning, go over to external doctrines through partisanship. But no one
145. 15:10–15:18can enter the Vedic path merely out of partisanship because Vedic initiation begins in childhood.
146. 15:18–15:25Unreflective persons such as Zoika accept such doctrines through association with atheists,
147. 15:25–15:31such entry is impossible into the Vedic path because membership is bound to hereditary
148. 15:31–15:40Some, like Sugti, adopt external doctrines out of pride in yogic practice in order to
149. 15:40–15:46attain steadiness of mind, but entry into the Vedic tradition requires a long process
150. 15:46–15:49of disciplinary action.
151. 15:49–15:56Some, like an idol mendicant named Esaminiya, slip into an external group for a livelihood
152. 15:56–16:01the Vedic community does not admit such sudden newcomers.
153. 16:01–16:07Some people are confused like a child peering through the small hole of a brightly painted
154. 16:07–16:08drum.
155. 16:08–16:15The child takes one light to be many and deceived by fraudulent teachers, adopt external texts
156. 16:15–16:18while mistaking evil for good.
157. 16:18–16:22A Vedic follower is not like this.
158. 16:22–16:28Seeing that eminent persons accept the authority of the Veda, he ascertains by inference
159. 16:28–16:35the trustworthiness of its author and then follows the Veda. This resembles the conduct
160. 16:35–16:42of a person seeking recovery from disease who follows the prescriptions of medical science.
161. 16:42–16:50A question and its detailed answer. Yet what is the basis of the external doctrines? It
162. 16:50–16:56is not easy to suppose that so vast a mass of texts was composed merely to deceive
163. 16:56–17:04people nor is it easy to suppose that the whole world could be deceived. Grant that they have
164. 17:04–17:12some basis, why concern ourselves with it? Nevertheless, if there is special curiosity,
165. 17:12–17:19hear the basis of the various Buddhist doctrines. The doctrines of universal momentariness and
166. 17:19–17:26no self are founded on the practice of fallacious reasoning, this has already been stated.
167. 17:26–17:35The doctrines of universal emptiness and cognitive forms are founded on distorted spiritual practice.
168. 17:35–17:40Yogic discipline instructs the practitioner to train in emptying the mind, this teaching
169. 17:40–17:46was misinterpreted as affirming the real emptiness of the world.
170. 17:46–17:53that obstinately cling to their own theses, such as bowing to a worship pillar and abandoning
171. 17:53–18:00clothing are founded on hatred of opposing viewpoints. They seek no proof for their own
172. 18:00–18:06position and merely point out defects in the opposing position.
173. 18:06–18:12The basis of the teaching of celibacy is the Vedite self. For a discerning person takes
174. 18:12–18:20whatever in an external tradition is not contrary to reason as compatible with his own doctrine.
175. 18:20–18:27The doctrine of many mantras is based on seed syllables, such as O, which are common in Vedic
176. 18:27–18:34mantras. But followers of external traditions superimpose the form of the worshipped deity
177. 18:34–18:42upon the mantra, this is their own invention. To defend this superimposition by saying,
178. 18:42–18:48The very form held in meditation is the deity is Manifest Deceit.
179. 18:48–18:52It may be said that the spontaneous speech of an ascetic
180. 18:52–18:56and naturally truthful person becomes a mantra
181. 18:56–19:02and that the purpose of meditating on a deity-like object is to study the mind.
182. 19:02–19:07Otherwise, how could great sages bestow curses and blessings
183. 19:07–19:14And how could one and the same deity be described as having four, eight or more arms?
184. 19:14–19:18But this reasoning is unacceptable.
185. 19:18–19:24If every utterance of a sage were mantra, the number of mantras would be limitless.
186. 19:24–19:32And if any object of meditation could become a deity, there would be no fixed form of a deity at all.
187. 19:32–19:39The actual course by which external doctrines such as Buddhism arose is this.
188. 19:39–19:46Some teacher established certain views in order to mislead some people and practiced them himself.
189. 19:46–19:51His followers accepted them, put them into practice,
190. 19:51–19:57interpreted them and added new things in this way external doctrines spread.
191. 19:57–20:01Nothing in this process is incomprehensible.
192. 20:01–20:06Therefore, once external doctrines have been refuted,
193. 20:06–20:12doubt concerning the authority of the historical portions of the Veda has been removed,
194. 20:12–20:18and the possibility that any modern human being authored the Veda has been excluded,
195. 20:18–20:26it follows that the Veda alone is necessarily authoritative, because its sole author is God.
196. 20:26–20:29A question and its answer.
197. 20:29–20:37How is the final point, the removal of doubt concerning the authority of the historical portions of the Veda established?
198. 20:37–20:46It is established by the fact that endorsement by eminent persons, divine authorship inferred from that endorsement,
199. 20:46–20:57or the absence of human defects, the grounds of authority, are equally present in both the historical and the prescriptive portions of the Veda.
200. 20:57–21:02One may ask, what is the object of the historical statements?
201. 21:02–21:06The answer is to convey their own meaning.
202. 21:06–21:12One may then ask, what is to be achieved by conveying this meaning?
203. 21:12–21:17The answer is acceptance of the available means of spiritual welfare,
204. 21:17–21:21abandonment of contrary things, and liberation.
205. 21:21–21:26In all these cases, true knowledge removes the causes of spiritual harm,
206. 21:26–21:33spiritual harm, makes available the means of spiritual welfare, and ultimately liberates
207. 21:33–21:39the self. An examination of the nature of liberation.
208. 21:39–21:47What then, is liberation? The absolute cessation of suffering from the very nature of the self.
209. 21:47–21:55What is this absoluteness? It is being qualified by the absence of every entity whose nature
210. 21:55–22:03is suffering. How is the absence of all suffering possible? When all the causes of suffering
211. 22:03–22:12have been destroyed. But does a human being not desire such a result? No. Only what is
212. 22:12–22:19unreal, undesired, impossible, or outside the scope of a human goal is not desired, the
213. 22:19–22:24The absolute cessation of suffering is not of this kind.
214. 22:24–22:31Since it is established by valid means of knowledge, it is real, acceptable to everyone, and also
215. 22:31–22:39an object of desire, because suffering by its very nature is an object of aversion.
216. 22:39–22:44Is the cessation of suffering desired in order to obtain pleasure?
217. 22:44–22:49No, for the cessation of suffering is not the cause of pleasure.
218. 22:49–22:53Are the two invariably concomitant with each other?
219. 22:53–22:59No, no such invariable concomitance is established.
220. 22:59–23:03The absence of suffering is not pervaded by pleasure.
221. 23:03–23:10An objection may be raised, pleasure is pervaded by the absence of suffering.
222. 23:10–23:16In that case people would desire pleasure in order to remove suffering, and the contrary
223. 23:16–23:23undesirable consequence would be that the supreme human goal is already accomplished merely by
224. 23:23–23:25the absence of suffering.
225. 23:25–23:32Is the absence of suffering not experienced, and therefore incapable of being an object
226. 23:32–23:33of desire?
227. 23:33–23:40No, a suffering person longs to remove suffering even without cognition of its absence.
228. 23:40–23:48Otherwise, why would he sometimes commit suicide, in which there is complete unconsciousness?
229. 23:48–23:53It may be said that such a person is undiscerning.
230. 23:53–23:58But what relevance has discernment or lack of discernment here?
231. 23:58–24:05A things being desired makes it a human goal, as in the general desire for a woman, whether
232. 24:05–24:09the union is sanctioned by dharma or not.
233. 24:09–24:14The difference between the discerning and the undiscerning is only that the discerning
234. 24:14–24:21person, fearing the grave harm that may result from immoral action, obeys the injunction
235. 24:21–24:26of scripture, whereas the undiscerning person does not.
236. 24:26–24:32If the preceding view were accepted, even the cessation of pain caused by a thorn prick
237. 24:32–24:38and the like would not be an object of desire, because it is not separately sought through
238. 24:38–24:40deliberate reflection.
239. 24:40–24:47It may be said that the cessation of pain is known as soon as it occurs.
240. 24:47–24:53The absence of suffering that constitutes liberation is likewise known through inference
241. 24:53–25:00and verbal testimony. If it is said that the absence of suffering is not perceptible, then
242. 25:00–25:07a person who desires the eradication of sin would undertake expiation in vain, for the
243. 25:07–25:14absence of sin, and the consequent absence of future suffering are not perceptible,
244. 25:14–25:19and he would never know whether the sin had been removed or future suffering would not
245. 25:19–25:26occur. It may be objected that, although the cessation of suffering is noble, it is not
246. 25:26–25:34known at present, this much is sufficient for it to be a human goal. Quite so, the same applies
247. 25:34–25:41to the complete absence of suffering. It may then be asked, in liberation pleasure is
248. 25:41–25:48destroyed together with suffering, so how can the absence of suffering be a desired goal?
249. 25:48–25:55The answer is that an intensely attached person may disregard the defects of an object and
250. 25:55–26:02be drawn toward it likewise, an intensely detached person may undervalue its merits and turn
251. 26:02–26:05away from it.
252. 26:05–26:10Food made from a mixture of honey and poison is an example.
253. 26:10–26:16There are people in the world possessed of such profound dispassion.
254. 26:16–26:22If your are pleasure and pain present in equal measure in life, pain is certainly greater
255. 26:22–26:25than pleasure.
256. 26:25–26:31Pain is not always accompanied by a means to pleasure, whereas pleasure is generally surrounded
257. 26:31–26:34by means to pain.
258. 26:34–26:40How tiny a spark of pleasure lies in something acquired in accordance with Dharma and how
259. 26:40–26:47How many countless rainy days of pain are spent acquiring and safeguarding it?
260. 26:47–26:53The condition of wealth acquired through a dharma cannot even be imagined.
261. 26:53–26:59Let people judge for themselves whether there is the slightest admixture of pleasure in
262. 26:59–27:03the pain caused by a thorn prick and the like.
263. 27:03–27:09Even heavenly pleasure is pierced through by the arrows of suffering.
264. 27:09–27:16For this reason, the instruction to separate pleasure from pain and enjoy pleasure alone,
265. 27:16–27:21like separating grain from chaff, is practically impossible.
266. 27:21–27:27The afforsed absence of suffering is possible because it can be produced.
267. 27:27–27:34Its result is beneficial because the recurrence of suffering can thereafter be prevented.
268. 27:34–27:43Who does the desire for the absence of suffering intensify any craving for an undesirable object?
269. 27:43–27:46Refutation of the view that pleasure is eternal.
270. 27:46–27:52The statement that pleasure is eternal is not true because the non-apprehension of what
271. 27:52–27:56ought to be apprehended contradicts it.
272. 27:56–27:59Can scripture serve as its proof?
273. 27:59–28:00No.
274. 28:00–28:06If non apprehension defeats the assertion, scriptural testimony cannot stand.
275. 28:06–28:13Otherwise, even a scriptural statement that a stone floats would have to be accepted as
276. 28:13–28:14true.
277. 28:14–28:22Eternal pleasure is also not an object of desire, because it is always already attained,
278. 28:22–28:26one does not desire what is already possessed.
279. 28:26–28:33Can even an attained object be desired through error as when someone searches for the gold
280. 28:33–28:36necklace already worn around his neck?
281. 28:36–28:37No.
282. 28:37–28:44In a doctrine that regards pleasure as conscious and self-luminous, such an error concerning
283. 28:44–28:47pleasure is impossible.
284. 28:47–28:51Nor is eternal pleasure something to be attained.
285. 28:51–28:54It cannot be produced because it is eternal.
286. 28:54–28:58It cannot be modified because it is immutable.
287. 28:58–29:03It cannot be refined because no additional exhalance can be added to it.
288. 29:03–29:10It cannot be acquired because its relation to the self is eternal and it cannot be made
289. 29:10–29:15known because its cognition to is held to be eternal.
290. 29:15–29:22If cognition is not eternal, then in the absence of its cause, namely the body, it will not
291. 29:22–29:24arise.
292. 29:24–29:30And if cognition can arise without a body, the body is no longer its cause, then, because
293. 29:30–29:38conjunction between self and mind is available everywhere, every person would know everything.
294. 29:38–29:45It may be said that cognition and its object are both eternal, but their relation is an
295. 29:45–29:52impermanent entity different from the six categories like posterior non-existence, once produced
296. 29:52–30:01it is never destroyed. No. There can be no new category besides existence and absence.
297. 30:01–30:08The relation is not an absence because it has no counter positive. If it is existent
298. 30:08–30:15then because it is produced it must also be destroyed since there is no further condition
299. 30:15–30:20preventing the relation between production and destruction.
300. 30:20–30:26If the destruction of ignorance is regarded as the relation to eternal cognition and pleasure,
301. 30:26–30:30we have no objection to this view.
302. 30:30–30:36Ignorance is not different from the 21 kinds of suffering or defect, and the destruction
303. 30:36–30:42of these sufferings is the goal of human life, this has already been stated.
304. 30:42–30:49That desire for eternal pleasure does not lead to an auspicious result.
305. 30:49–30:55By becoming the cause of a latent impression of pleasure, this desire may generate pleasure
306. 30:55–31:01again and when a person longing for a higher pleasure fails to obtain it, he may run even
307. 31:01–31:05toward inferior sensory pleasure.
308. 31:05–31:11There is a well-known saying, when an extraordinarily beautiful woman is unavailable, a lustful
309. 31:11–31:20youth may turn even toward an animal. A question and its answer. The question now arises, is
310. 31:20–31:28the self-self-luminous by its own nature or not? The answer is this, if you have faith,
311. 31:28–31:34ask the Upaniyads, if you are impartial, ask your own experience, and if you follow
312. 31:34–31:40the path of reasoning, determine that the self is not identical with the pleasure and
313. 31:40–31:46cognition produced by contact between sense organ and object.
314. 31:46–31:52There is no ground for treating the self, which is different from pleasure and cognition,
315. 31:52–31:55as identical with either of them.
316. 31:55–32:01The basis for the use of the word pleasure, is such effects as the gratification of the
317. 32:01–32:08senses, attachment, agreeableness, or regarding something as once on, and the basis for the
318. 32:08–32:16The use of the word cognition is such effects as object directedness, recollection and latent
319. 32:16–32:18impression.
320. 32:18–32:21These effects are not present in the self.
321. 32:21–32:22Conclusion
322. 32:22–32:29Therefore, having acquired knowledge of the self from scripture and having established
323. 32:29–32:35through well-ordered reasoning by refuting rival doctrines, that the self is wholly distinct
324. 32:35–32:42from all rejectable agents such as body, mind, senses, and objects, the practitioner who
325. 32:42–32:50has acquired such spiritual wealth as faith, control of mind, fortitude, and detachment
326. 32:50–32:56from sense objects should begin meditation on the self through yogic practice that concentrates
327. 32:56–32:57the mind.
328. 32:57–33:03Through this discipline the meditator is freed from bondage to sasara.
329. 33:03–33:11At the beginning of meditation or inquiry into the Self, external objects present themselves.
330. 33:11–33:17From the study of external objects arose Mme with Macron, S.A. with Macron philosophy,
331. 33:17–33:22the CRVK doctrine to arose from the same study.
332. 33:22–33:29A mantra of the Kaha Upaniyad refers to this view of the Self elaborated by the Kravaz.
333. 33:29–33:36To abandon this view, the Upaniyad states that the self is neither action nor anything connected
334. 33:36–33:38with action.
335. 33:38–33:45Thereafter comes the stage of meditating on the self as non-different from objects.
336. 33:45–33:52Whatever exists is the self alone, the doctrine of the tridings is based on this meditation.
337. 33:52–33:58The Yakra Buddhist view that the entire world composed of the five aggregates is the
338. 33:58–34:03The self or consciousness also arises from this same basis.
339. 34:03–34:10To refute it, the Upaniya describes the self as devoid of qualities, substances and all
340. 34:10–34:12such categories.
341. 34:12–34:18Thereafter comes the stage of meditating on the self as the exclusion of all external
342. 34:18–34:21and internal reality.
343. 34:21–34:28The doctrine of Brahman transformation, according to which nothing exists apart from Brahman,
344. 34:28–34:35is founded on this exclusionary meditation on the self. It is only an intermediate path
345. 34:35–34:43toward Advat Vednata. The Buddhist doctrines of total emptiness and no self also arise
346. 34:43–34:50from this plane of meditation. The Upaniadic statement that in the beginning of creation
347. 34:50–34:57there was only non-being refers to this standpoint. To refute it, the Upaniad states
348. 34:57–35:03that those who accept the destruction of the Self fall into dreadful darkness.
349. 35:03–35:10Thereafter comes the stage of meditating on the Self as different from the real world.
350. 35:10–35:13Ska philosophy rests on this basis.
351. 35:13–35:20The view that power alone is the cause of the world and that the Self is pure, inactive
352. 35:20–35:24and unattached also arises from this meditation.
353. 35:24–35:31The Upaniadic statement that the Self is beyond Prakti supports this standpoint.
354. 35:31–35:37But the Upaniadic declaration that there is no real entity different from the Self refutes
355. 35:37–35:39this doctrine.
356. 35:39–35:45Thereafter comes the stage of meditating on the Self as the sole reality.
357. 35:45–35:49The Advat doctrine is based on this.
358. 35:49–35:56Upaniatic statements that, when Brahman is known, nothing else is seen and the seer becomes
359. 35:56–36:01one with the scene also described this stage.
360. 36:01–36:07But another declaration that in Brahman there is neither duality nor anything opposed to
361. 36:07–36:12duality removes the limitation of this stage.
362. 36:12–36:18In this way, when all latent impressions of every experience have been erased, even
363. 36:18–36:25Even the pure Self is no longer known conceptually, then there arises non-conceptual knowledge
364. 36:25–36:27of the pure Self.
365. 36:27–36:34The highest form of Vednata is based on this stage of meditation.
366. 36:34–36:40Statements that the pure Self lies beyond speech and mind describe this stage.
367. 36:40–36:45This non-conceptual knowledge of the Self is not to be abandoned, because it is like
368. 36:45–36:54the crowning stone of the city of liberation. From even this state the self itself is liberated,
369. 36:54–36:58Nya philosophy examines this final stage.
370. 36:58–37:04Scriptural statements that the self, satiated with every object of enjoyment and knowing
371. 37:04–37:11its own nature and existence, returns once more into itself accurately describe this
372. 37:11–37:18final stage of meditation. Therefore, one who wishes to meditate correctly should avoid
373. 37:18–37:24all mistaken paths of meditation and enter the proper path. Even if confusion arises
374. 37:24–37:30concerning the right and wrong directions on the road to liberation, proper entry will
375. 37:30–37:35enable the target seeking arrow to strike its mark.
376. 37:35–37:37Concluding Verses
377. 37:37–37:43More people terrified and disoriented by the dense darkness spread across the abandoned
378. 37:43–37:50territories of many rival doctrines, Ujjana, their guide, removed the obstructions by means
379. 37:50–37:57of reasoning, common understanding, and scriptural testimony, and opened the road to liberation
380. 37:57–37:59for them.
381. 37:59–38:05I shall not be pleased by the praise of a person who is unqualified to understand the
382. 38:05–38:12merits of this work. How can a painter's glory be increased if a crowd of blind people praises
383. 38:12–38:21a painting? Let people criticize this work only by pointing out its defects. Learned persons
384. 38:21–38:27are certainly pleased when their attention is drawn to factual errors they have committed
385. 38:27–38:28unknowingly.
386. 38:28–38:31Timatha Tava Veevika
387. 38:31–38:34Detailed Bibliography
388. 38:34–38:37Bibliography with Mathili annotations
389. 38:37–38:44This bibliography arranges by subject selected major sources on the original Sanskrit text,
390. 38:44–38:51principle commentaries, translations, other works of Udhyankarya, Nya, Vaika, Buddhist
391. 38:51–38:59logic and philosophy, inquiry into the self, Indian politics, translation theory, and comparative
392. 38:59–39:06philosophy. Titles of original works have been retained as they appear in the publications,
393. 39:06–39:14the usefulness of each entry is briefly stated in Mathili. Since many reprints of older
394. 39:14–39:20books are available, researchers should always record separately the particular edition
395. 39:20–39:24year and page number used when citing them.
396. 39:24–39:311. Original text major editions, commentaries and translations.
397. 39:31–39:331. Udyan career.
398. 39:33–39:35Timatha Tava Vivaika.
399. 39:35–39:40An early printed edition edited by Javananda Vidyasara.
400. 39:40–39:45Calcutta Gaya Press, 1873.
401. 39:45–39:51Usefulness, this early edition is fundamental for understanding the printing history of
402. 39:51–39:58Timatatava Viveka and is especially useful for comparing textual variants.
403. 39:58–40:042. Ujjan Karya. Timatatava Viveka or Bauddh Dheekra.
404. 40:04–40:10Edited by Vindevar Prastha Dwived and Lakma Evit Makronistya Dhruvya with Sanskrit Commentaries
405. 40:10–40:19by Akram Isra, Bhagratha Hakkura, Raghuntha Tarki Karumai, Mathuntha Tarkavga, and others.
406. 40:19–40:29Bibliotheca Indica, Calcutta, Asiatic Society of Bengal, 1907-1939, Six Parts.
407. 40:29–40:35Usefulness, one of the most important critical publications for understanding the works
408. 40:35–40:41extensive commentarial tradition, textual variants, and Navya Nya interpretations.
409. 40:41–40:433. Udyan Karia.
410. 40:43–40:51Teema Tattavavi Vekha. With Raghunthais Dhiti, Akra Misra's Kalpalat,
411. 40:51–40:57and the notes of R. M. Tarkalakra, edited by Irjavra A. with Macron STR Dhruvya and
412. 40:57–41:00and Harirma A. with Macron STR Shukla.
413. 41:00–41:06Banaras Chakhamba Sanskrit Series Office, 1937
414. 41:06–41:10Usefulness Useful for a systematic study of the original
415. 41:10–41:16argument together with the dhiti and kalpalat, it illuminates the reception of the work
416. 41:16–41:18within the Nya tradition.
417. 41:18–41:204. Udhyan Karya
418. 41:20–41:26Timatavavi Vika Sapa Rabnav Dopita Sapriya C.A.
419. 41:26–41:30Edited and translated by Kedaran Tha Trife.
420. 41:30–41:35Varanasi KN Tripathi 1983
421. 41:35–41:43Usefulness because it provides a Hindi explanation and appendices alongside the Sanskrit text,
422. 41:43–41:48it is helpful for comparative translation studies and technical terminology.
423. 41:48–41:545. Ujjain career. Timatha Tava Vivaika.
424. 41:54–41:59With Bengali translation and exposition by Nanta Trif.
425. 41:59–42:07Calcutta Sanskrit College Research Series, 3 volumes, 1984 to 1990.
426. 42:07–42:14Usefulness important for comparing methods of philosophical translation into an Eastern
427. 42:14–42:20Indian Language and Modern Linguistic Presentations of Udhyana's Reasoning.
428. 42:20–42:226. Udhyankarya.
429. 42:22–42:26Teema Katava Viveka or Borgh Jigra.
430. 42:26–42:30Reprint with Kalpalat, Prakik and Dhiti.
431. 42:30–42:35Calcutta Asiatic Society 1986.
432. 42:35–42:41Usefulness and accessible reprint with extensive Sanskrit commentaries, making the original
433. 42:41–42:47text and traditional exegesis available to researchers in a single volume.
434. 42:47–42:527. Chitrarikhavi, Kher and Shiv Kumar.
435. 42:52–42:58Timakattava v Vekha of Udhyana, text and translation with notes.
436. 42:58–43:03Delhi, Eastern Book Linkers, from 1987.
437. 43:03–43:09Usefulness, a combined presentation of the Sanskrit text, English translation and
438. 43:09–43:15notes useful for a modern explanation of difficult Nya arguments.
439. 43:15–43:258. N. S. Dravid. Atma Tha Vee Vekha by Udhyankarya, translation, explanation and analytical critical
440. 43:25–43:33survey. Shimla Indian Institute of Advanced Study, 1995.
441. 43:33–43:40This because it contains a complete English translation, exposition and analytical survey,
442. 43:40–43:46it is a major standard work for modern research on Timatha Tvaveveka.
443. 43:46–43:489. Ujjan Karya
444. 43:48–43:51Timatha Tvaveveka
445. 43:51–43:57With Nira's Timatha Tvaveishi, Gaddharaya's Bodhri Kravivti and Raghunthaya's Dhiti
446. 43:57–44:01edited by Huheerja Evit Makronistiar.
447. 44:01–44:08edition. Varanasi Chokhamba Sanskrit Series Office, 1997.
448. 44:08–44:16Usefulness, useful for textual examination together with later Navyaña interpretations,
449. 44:16–44:21it clarifies the subtle arrangement of terms in the arguments.
450. 44:21–44:2310. Udyan Karya.
451. 44:23–44:28Teema Tatavavi Veika Akramir Katakalpalat Vyakhyopeta
452. 44:28–44:35Edited by Kiorantha J.H.A. with Macron, R Udhyana Granthvili, Volume 1.
453. 44:35–44:372008
454. 44:37–44:43Usefulness A comparatively recent edited text with the Kalpalat, it shows the place of
455. 44:43–44:47the work within the collected writings of Udhyana.
456. 44:47–44:4811.
457. 44:48–44:57Chakrabarty, Annotated translation of Udhyana's Timatata Viveka, Journal of Indian Philosophy
458. 44:57–45:12and Religion, Volume 30, 2025, pp. 163-171, Usefulness, An Introduction to a Recent Annotated
459. 45:12–45:18translation project, it indicates a way of reading Udhyana's arguments in the language
460. 45:18–45:23of modern analytic philosophy. 12. Gajendra Thakur
461. 45:23–45:27Teema Tattava Viveka, a Mathili translation from Sanskrit
462. 45:27–45:40Vidhe, the first Mathili fortnightly e-journal. First edition 2004, enlarged edition, 2026.
463. 45:40–45:46Usefulness, the original study text available in Mathili, it presents Sanskrit reasoning
464. 45:46–45:51through Mathili's syntax while preserving nya technical terminology.
465. 45:51–45:57Two other works of Udhyankarya and studies on Udhyana.
466. 45:57–46:0213. Udhyankarya. Kusumajali or Hindu proof of the existence
467. 46:02–46:10of God. With the commentary of Harid Sabhakarya edited and translated into English by each
468. 46:10–46:17Calcutta Baptist Mission Press, 1864.
469. 46:17–46:23Usefulness – An early English medium for understanding Ujjana's celebrated arguments
470. 46:23–46:29for the existence of God, a comparative text for the discussion of God in Timakattava
471. 46:29–46:30Viveka.
472. 46:30–46:3314. Ujjan Karya.
473. 46:33–46:35Nia Kusumjali.
474. 46:35–46:40Translated and explained by N.S. Gravid.
475. 46:40–46:46New Delhi Indian Council of Philosophical Research from 1996.
476. 46:46–46:53Usefulness a modern analysis of Nya inferences concerning God's existence, casualty and
477. 46:53–47:00omniscience extremely useful for understanding the latter part of Timakattava Viveka.
478. 47:00–47:0615. Udhyankarya Nya vittikattu perya pariyudde
479. 47:06–47:15edited by Anantalal Thakur. New Delhi Indian Council of Philosophical Research 1996
480. 47:15–47:22Usefulness – A refinement of Vkaspati Mishra's Tattparyak, it clarifies Ujjana's relation
481. 47:22–47:26to the Nyastra tradition and his exegetical method.
482. 47:26–47:3316. Ujjan Karya. Kirval. With the commentary of Varadham Nodhya,
483. 47:33–47:42by Sivakandra Shravbhama. Calcutta Asiatic Society from 1911 – 3 parts.
484. 47:42–47:48Usefulness – Udhyana's important exposition of the Prasthabdabhya, a primary source for
485. 47:48–47:56understanding the theories of substance, quality, action, universal, and inheritance.
486. 47:56–48:0317. Ujjan Karya. Kirwal. Edited by Gaurinath Sastri.
487. 48:03–48:10Varanasi Research Institute, Sampurnanand Sanskrit University, 1980.
488. 48:10–48:17Usefulness a systematically edited text on Vaika categories, it provides the background
489. 48:17–48:22for discussions of the distinction between quality and qualified substance and between
490. 48:22–48:27part and whole. 18. Ujjan Karya.
491. 48:27–48:32Lakavel. edited by Vindevar Prashtaran.
492. 48:32–48:38Banaras, Vraj Bhushan Das and Company, 1897.
493. 48:38–48:45Usefulness, concise definitions of the Vaika categories and introductory text for Ujjana's
494. 48:45–48:50Metaphysical terminology. 19. Ujjan Karya.
495. 48:50–48:51Lakaval.
496. 48:51–49:00Edited by Antha J. Chewitmakron, Mithil Vaidipa Granthamal 14, 1963.
497. 49:00–49:06Usefulness – An edited edition connected with Mithila's Nya tradition, useful for
498. 49:06–49:10the analysis of definitions and textual comparison.
499. 49:10–49:1120.
500. 49:11–49:13Musashi Tachikawa.
501. 49:13–49:17The structure of the world in Udhyana's realism.
502. 49:17–49:25Low Direct D. Radar 1981 Usefulness and Analysis of Udhyana's
503. 49:25–49:32Realism, Categorical Structure and World View Based on the Lakaval and Kirwan
504. 49:32–49:3821. George Chemparathi An Indian Rational Theology, Introduction
505. 49:38–49:44to Udhyana's Nyaku Sunjali Denubili Research Library 1
506. 49:44–49:53laden, Brill, 1972. Usefulness, an authoritative modern study of Udhyana's rational theism,
507. 49:53–49:58God's relation to the world, and the purpose of creation.
508. 49:58–50:0522. Kishore Kumar Chakrabarty. Classical Indian philosophy of mind, the
509. 50:05–50:10The Nya Dualist Tradition Albany State University of New York Press
510. 50:10–50:141999
511. 50:14–50:20Usefulness A modern reinterpretation of Nya theories of the self, mind, cognition and
512. 50:20–50:27memory, the material on Timatha Tvaviveka in the appendix is especially relevant.
513. 50:27–50:2823.
514. 50:28–50:33Jonathan Ghaneri The Concealed Art of the Soul
515. 50:33–50:42Oxford Oxford University Press, 2007 Usefulness, a broad study of Indian theories
516. 50:42–50:48of the self, ethics, and epistemology, it develops a comparative understanding of the
517. 50:48–50:52Nya self and Buddhist no self.
518. 50:52–50:5624. Joy Ling. Udyana.
519. 50:56–51:01Routledge Encyclopedia of Philosophy, 1998.
520. 51:01–51:08Usefulness, a concise encyclopedic introduction to Udyana's life, works, and philosophical
521. 51:08–51:13significance useful for initial orientation.
522. 51:13–51:1625. Billy David Burke.
523. 51:16–51:22An analysis of Udhyana's arguments against the Buddhist doctrine of Kabgha as presented
524. 51:22–51:26in the Timatatava Viveka.
525. 51:26–51:28Doctoral dissertation.
526. 51:28–51:32University Microfilms International 1989.
527. 51:32–51:35Three volumes.
528. 51:35–51:38Usefulness A detailed analysis of Udhyana's arguments
529. 51:38–51:45against the doctrine of momentariness with special emphasis on the first section of Timatatava
530. 51:45–51:523. Primary Nya, Vaika texts, epistemology, and history.
531. 51:52–51:5926. Gautama. Nyaasthra. With Vtasyanaya's Bhya and Udyodhka
532. 51:59–52:07Rajavritya, English translation by Gantha J. Chevik-Macron, Delhi, Motilal Banarsidas,
533. 52:07–52:131999 reprint, 4 volumes. Usefulness – the fundamental Nya basis
534. 52:13–52:20for valid knowledge, inference, debate, fallacious reasons and liberation, the background to
535. 52:20–52:24Ujjana's entire method of reasoning.
536. 52:24–52:2527.
537. 52:25–52:26Kada
538. 52:26–52:28Vaikastra
539. 52:28–52:34Available in various Sanskrit commentaries and modern translations.
540. 52:34–52:42Usefulness the foundational aphorisms on substance, quality, action, universal, particularity
541. 52:42–52:47and Inherence, the Metaphysical Basis of Tima Tattva Viveka.
542. 52:47–52:4928. Prasthapda.
543. 52:49–52:54Padarthadharma Sagraha or Prasthapdaabhya.
544. 52:54–52:58Published in many editions together with Udhyanas Kirwan.
545. 52:58–53:05Usefulness a developed presentation of the Vaika categories, an indispensable primary
546. 53:05–53:12source for understanding the theories of quality and qualified substance, casualty, and the
547. 53:12–53:13self.
548. 53:13–53:2229. Jitendra S. Jaitley Edd. Prasthaptabhyam with the commentary Kirval of Udhyan career.
549. 53:22–53:29Second edition. Baroda Oriental Institute, 1991.
550. 53:29–53:35Usefulness – a combined text of Prasthapada and Udhyana – a standard edition for reading
551. 53:35–53:41Vaika metaphysics and Udhyana's method of interpretation together.
552. 53:41–53:4430. Satish Chandra Chatterjee.
553. 53:44–53:47The Nya Theory of Knowledge.
554. 53:47–53:53Calcutta University of Calcutta, 1939, Numerous Reprints.
555. 53:53–54:01Usefulness – An accessible yet serious examination of perception, inference, comparison, and verbal
556. 54:01–54:05testimony, and introduction to Nya epistemology.
557. 54:05–54:0931. D. M. Datta.
558. 54:09–54:11The Six Ways of Knowing.
559. 54:11–54:17Calcutta University of Calcutta, 1932, Later Reprints.
560. 54:17–54:24Usefulness, a comparative study of Indian theories of valid knowledge, it clearly outlines
561. 54:24–54:31the sources of knowledge accepted by Nya and other philosophical systems.
562. 54:31–54:3432. B. K. Matilan.
563. 54:34–54:39Perception, an essay on classical Indian theories of knowledge.
564. 54:39–54:44Oxford, Clarendon Press, 1986.
565. 54:44–54:51Usefulness – A modern analysis of Indian theories of perception, non-conceptual and
566. 54:51–54:57conceptual cognition, and the relation between object and cognition.
567. 54:57–55:0333. B. K. Matilal. Logic, Language and Reality.
568. 55:03–55:12Delhi – Muthilal Banar Siddhas, 1985. Usefulness – An important collection of essays connecting
569. 55:12–55:19Indian Logic, Philosophy of Language and Realism with Modern Philosophical Questions.
570. 55:19–55:2634. B. K. Matilal. The Character of Logic in India.
571. 55:26–55:34Edited by John Arden Daneri and Hiraman Tiwari. Albany, State University of New York Press,
572. 55:34–55:401998. Usefulness, an influential study of the nature
573. 55:40–55:48of Indian logic, methods of debate, and the limits and possibilities of formalization.
574. 55:48–55:5435. Stephen H. Phillips. Epistemology in Classical India – The Knowledge
575. 55:54–56:02Sources of the Nya School. New York Routledge 2012.
576. 56:02–56:08Usefulness a modern, text-based, and analytical introduction to Nya valid knowledge, epistemic
577. 56:08–56:16Warrant, Doubt, and Cognition. 36. Carl H. Potter, Ed.
578. 56:16–56:22Indian Metaphysics and Epistemology – The Tradition of Nya Vaika Up to Gege.
579. 56:22–56:27The Encyclopedia of Indian Philosophies, Volume 2.
580. 56:27–56:33Princeton University Press Motilal Banarsidas, 1977.
581. 56:33–56:41Usefulness, a detailed history and bibliography of Nya, Vaika texts, philosophers and doctrines
582. 56:41–56:48from Gautama to Gegeya. 37. Carl H. Otter and Sibhajibhan Bhattacharya
583. 56:48–56:53Eds. Indian Philosophical Analysis, Nya Vaika from
584. 56:53–56:59Gegeya to Raghuntha Iromai. The Encyclopedia of Indian Philosophies,
585. 56:59–57:05Volume 6 Princeton, Delhi, 1993
586. 57:05–57:11Usefulness – A history of the development of Navyaanaya and its analytical tradition
587. 57:11–57:17through Raghuntah, useful for the background of the commentators on Tima Thattva Viveka.
588. 57:17–57:2438. Wilhelm Haapfaz On Being and What There Is
589. 57:24–57:33Albany State University of New York Press 1992 Usefulness – A historical and critical study
590. 57:33–57:39of Vaika ontology, categories and being 39.
591. 57:39–57:44John Arden, Canary Philosophy in classical India – The proper
592. 57:44–57:51work of reason London – Routledge 2001
593. 57:51–57:58It reestablishes Indian reasoning, philosophical method and scholastic debate within the context
594. 57:58–58:00of modern philosophy.
595. 58:00–58:0440. J. N. Mohanti.
596. 58:04–58:06Classical Indian Philosophy.
597. 58:06–58:11Lungham, Roman and Little Field 2000.
598. 58:11–58:18Usefulness of philosophical rather than merely historical examination of the principal traditions
599. 58:18–58:24of Indian philosophy helpful for comparing Nya and Buddhist views.
600. 58:24–58:2841. Surindranath Das Gupta.
601. 58:28–58:31A History of Indian Philosophy.
602. 58:31–58:34Cambridge, Cambridge University Press.
603. 58:34–58:361920-1955.
604. 58:36–58:395 volumes.
605. 58:39–58:45Usefulness – A comprehensive history of Indian philosophy, providing extensive context
606. 58:45–58:52for the development of Nya, Vaika, Yogara, Madhyamaka and Buddhist logic.
607. 58:52–58:5542 S. Radha Krishnan
608. 58:55–58:57Indian Philosophy
609. 58:57–59:05London George Allen and Unwin 1923-1927 – 2 volumes
610. 59:05–59:11Usefulness – A classical survey of Indian philosophy with a comparative presentation
611. 59:11–59:16of the basic concepts of Nya, Vaika and Buddhist thought.
612. 59:16–59:2043 M. Hiryana.
613. 59:20–59:22Outlines of Indian Philosophy.
614. 59:22–59:26London, George Allen and Unwen.
615. 59:26–59:281932.
616. 59:28–59:30Numerous reprints.
617. 59:30–59:36Usefulness a concise, clear and reliable outline of Indian philosophy, a foundational
618. 59:36–59:39introduction for study.
619. 59:39–59:4544. Arthur Berrydale Keith Indian Logic and Atomism
620. 59:45–59:53Oxford, Clarendon Press, 1921 Usefulness, an early western study of Nya,
621. 59:53–1:00:00Vaika Logic and Atomism, a source of historical importance.
622. 1:00:00–1:00:064. Buddhist Logic, Momentariness, Vijannavada, Apoha and No Self
623. 1:00:06–1:00:1645. DIGGA. Pramas Mukkaya Pratyaka Paricheda. English translation by Masaki Hattori, DIGGA,
624. 1:00:16–1:00:18on Perception.
625. 1:00:18–1:00:26Harvard Oriental Series 47. Harvard University Press, 1968.
626. 1:00:26–1:00:32Usefulness – a primary source for understanding Buddhist theories of perception, freedom
627. 1:00:32–1:00:38from conceptual construction and the nature of cognition background to Ujjana's discussion
628. 1:00:38–1:00:40of Vijnavada.
629. 1:00:40–1:00:4246.
630. 1:00:42–1:00:43Garmakrti.
631. 1:00:43–1:00:45Pramavrtika.
632. 1:00:45–1:00:52Available in various Sanskrit, Tibetan, and modern translated editions.
633. 1:00:52–1:00:58Usefulness a developed Buddhist presentation of momentariness, causal efficacy, inference,
634. 1:00:58–1:01:05and Apoha, the philosophical basis of Ujjana's principal prima facie positions.
635. 1:01:05–1:01:0947. John D. Dunnil.
636. 1:01:09–1:01:12Foundations of Dharmakriti's philosophy.
637. 1:01:12–1:01:17Boston Wisdom Publications 2004.
638. 1:01:17–1:01:21Usefulness Assigned Modern Introduction to Dharmakriti's
639. 1:01:21–1:01:26Epistemology, Casuality, Momentariness, and Conceptual Cognition.
640. 1:01:26–1:01:3348. George's B. J. Dreyfus. Recognizing Reality
641. 1:01:33–1:01:39Albany, State University of New York Press, 1997
642. 1:01:39–1:01:47Usefulness, an extensive study of Dharmakritya's philosophy and the Tibetan Exegetical Tradition,
643. 1:01:47–1:01:51it explains Buddhist Anteriorism and Epistemology.
644. 1:01:51–1:01:5549. Anantalal Thakur Ed.
645. 1:01:55–1:01:57Ratna Krithinibandhaval
646. 1:01:57–1:02:04Patna, Kashi Prasad Jayaswal Research Institute, 1957
647. 1:02:04–1:02:10Usefulness – A standard Sanskrit edition of Ratnakrithi's works on Buddhist logic,
648. 1:02:10–1:02:18a direct source for arguments concerning momentariness, apoha, and the denial of the self.
649. 1:02:18–1:02:2650 A. C. S. M. Tarmott An 11th century Buddhist logic of exists.
650. 1:02:26–1:02:31Though direct D. Radle, 1969.
651. 1:02:31–1:02:38Usefulness, a translation and analysis of Rakhnakrat-e-Skabagasiddhi, useful for understanding
652. 1:02:38–1:02:43the subtle structure of Buddhist reasoning contemporary with Ujjana.
653. 1:02:43–1:02:4851. Vasubandhu. Abhidharma Kobaya.
654. 1:02:48–1:02:55English translation by Leo M. Pridin from Louis Delac Vally-Pousson's French translation.
655. 1:02:55–1:03:03Berkeley, Asian Humanities Press, 1988-1994 volumes.
656. 1:03:03–1:03:10Usefulness and extensive Abhidharma background to the aggregates, momentariness, karma,
657. 1:03:10–1:03:14rebirth, and the doctrine of no self.
658. 1:03:14–1:03:1752. Richard P. Hayes.
659. 1:03:17–1:03:21Dhingya on the Interpretation of Science.
660. 1:03:21–1:03:25Dordrecht-Cluer 1988
661. 1:03:25–1:03:31Usefulness a modern analysis of Dhingya's theories of language, inference and a poha,
662. 1:03:31–1:03:35a context for the dispute over word meaning.
663. 1:03:35–1:03:3853. Dan Arnold
664. 1:03:38–1:03:42Buddhists, Brahmans and Belief
665. 1:03:42–1:03:46New York Columbia University Press 2005
666. 1:03:47–1:04:02Usefulness and examination of the interrelations among epistemology, reasoning and religious belief in South Asian philosophy of religion, a modern study of Buddhist Brahmanical controversy.
667. 1:04:02–1:04:0754. Mark Sidrates Buddhism as Philosophy
668. 1:04:08–1:04:11Elder shot Ashbhate 2007
669. 1:04:12–1:04:19Usefulness – An analytical introduction to Buddhist no-self, momentariness, madhyamka,
670. 1:04:19–1:04:24and yakra, especially useful for comparative readers.
671. 1:04:24–1:04:3055 Mark Sidrits, even Thompson, and Dan Jahabi, eds.
672. 1:04:30–1:04:32Self – No self.
673. 1:04:32–1:04:38Oxford – Oxford University Press, 2011.
674. 1:04:38–1:04:45Usefulness, a multi-dimensional comparative study of the self, no self controversy in Indian
675. 1:04:45–1:04:49analytic and phenomenological traditions.
676. 1:04:49–1:04:5256. J. L. Garfield
677. 1:04:52–1:04:55The Fundamental Wisdom of the Middle Way.
678. 1:04:55–1:05:01Oxford, Oxford University Press, 1995.
679. 1:05:01–1:05:08Usefulness, a translation and exposition of Nagarjuna's Imelamajam Kakrit, it clarifies
680. 1:05:08–1:05:13the philosophical implications of emptiness and the tetralimba.
681. 1:05:13–1:05:2057. David J. Kalupana. A History of Buddhist Philosophy.
682. 1:05:20–1:05:28Honolulu, University of Hawaii Press, 1992. Usefulness, a history of the development
683. 1:05:28–1:05:34of Buddhist philosophy from early Buddhism through the Mahena, a broad context for Ujjana's
684. 1:05:34–1:05:38Buddhist Prima-Facey Positions 58.
685. 1:05:38–1:05:44Fyodor Ipolitovich Sturbat Sky Buddhist logic
686. 1:05:44–1:05:48Leningrad 1930-1932
687. 1:05:48–1:05:51To volumes, later reprints.
688. 1:05:51–1:05:58Usefulness and extensive presentation of historical importance on the Dhingya, Garmukriti tradition,
689. 1:05:58–1:06:03although several of its interpretations now require reconsideration.
690. 1:06:03–1:06:0959. Umbar Carpenter Indian Buddhist Philosophy
691. 1:06:09–1:06:16Durham Akumin 2014 Usefulness – A Systematic Modern Introduction
692. 1:06:16–1:06:24to Indian Buddhist Philosophy with Clear Discussions of No Self, Cognition, Casuality,
693. 1:06:24–1:06:29and Liberation. 5. The Self – Personal Identity and Comparative
694. 1:06:29–1:06:34Philosophy 60. John Locke
695. 1:06:34–1:06:41An Essay Concerning Human Understanding First published in 1690.
696. 1:06:41–1:06:48Usefulness – A theory of personal identity based on memory and consciousness useful for
697. 1:06:48–1:06:54a comparative study of Udina's arguments from memory and recognition.
698. 1:06:54–1:07:0061. David Hume. A treatise of human nature.
699. 1:07:00–1:07:10First published in 1739-1740. Usefulness, the famous account of the self as a bundle of perceptions,
700. 1:07:10–1:07:17it enables comparison with the Buddhist continuum of cognitions and the doctrine of no self.
701. 1:07:17–1:07:2362. George Berkeley. A treatise concerning the principles of human knowledge.
702. 1:07:24–1:07:32First published in 1710. Usefulness, an idealist theory of the relation between existence and
703. 1:07:32–1:07:38perception, a western comparative context for the discussion of Vijnavada.
704. 1:07:39–1:07:4463. G. E. More. The refutation of idealism.
705. 1:07:44–1:07:57Mind Volume 12 Issue 48-1903-PP 433-453
706. 1:07:57–1:08:00Usefulness An influential argument for the distinction
707. 1:08:00–1:08:06between cognition and the cognized object it displays comparative affinities with the
708. 1:08:06–1:08:10critique of the role of joint apprehension.
709. 1:08:10–1:08:1364. Derukh Parfit.
710. 1:08:13–1:08:16Reasons and Persons.
711. 1:08:16–1:08:20Oxford, Clarendon Press, 1984.
712. 1:08:20–1:08:28Usefulness, a modern analysis of personal identity, psychological continuity and ethics without
713. 1:08:28–1:08:34a substantial self, a major work for comparison with Buddhist no self.
714. 1:08:34–1:08:3965. Willard Van Orman Quine.
715. 1:08:39–1:08:46and object. Cambridge Massa Shusits, Mitt Press, 1960.
716. 1:08:46–1:08:53Usefulness – a study of language, reference, and indeterminacy of meaning, a modern background
717. 1:08:53–1:08:58to debates over a poha, universals, and word meaning.
718. 1:08:58–1:09:0466. Nelson Goodman. The structure of appearance.
719. 1:09:04–1:09:10Cambridge Massachussetts Harvard University Press, 1951
720. 1:09:10–1:09:18Usefulness and analysis of qualities, classification and world construction, a comparative context
721. 1:09:18–1:09:23for discussions of universal and particular and of concepts.
722. 1:09:23–1:09:2667. William Paley
723. 1:09:26–1:09:29Natural Theology
724. 1:09:29–1:09:32First published in 1802.
725. 1:09:32–1:09:39Usefulness, a western counterpart to the inference of an intelligent maker from the order of the
726. 1:09:39–1:09:45world, useful for comparison with Udina's inference of God from the world's being and
727. 1:09:45–1:09:46effect.
728. 1:09:46–1:09:486.
729. 1:09:48–1:09:51Indian Politics and Literary Evaluation.
730. 1:09:51–1:09:5268.
731. 1:09:52–1:09:54Bharat Muni.
732. 1:09:54–1:09:56Nyastra.
733. 1:09:56–1:10:04English translation by Manmohan Ghosh Calcutta, Asiatic Society, 1950-1961,
734. 1:10:04–1:10:13two volumes. Usefulness, the foundational treatise on Rasa, emotion, acting, and dramatic dialogue,
735. 1:10:13–1:10:19a basis for analyzing the dramatic quality of the scholastic debate and the underlying
736. 1:10:19–1:10:25aesthetic moods in Timatata Vivaika 69. Abhinvagupta
737. 1:10:25–1:10:30Abhinavgrat commentary on the Nyastra edited by M. Ram
738. 1:10:30–1:10:39Krishn Kavi Baroda, Gaikavad's Oriental Series 1926-1964
739. 1:10:39–1:10:444 volumes. Usefulness, a profound treatment of the tranquil
740. 1:10:44–1:10:51Universalization and aesthetic experience useful for the literary examination of scholastic
741. 1:10:51–1:10:54prose oriented toward liberation.
742. 1:10:54–1:11:0270. Nandavardhana and Abhinvagupta. Dhvanyaloka and Lokana.
743. 1:11:02–1:11:10English translation by Daniel H. H. Ingalls, Jeffrey M. Massen and M. V. Patwardhan.
744. 1:11:10–1:11:18Harvard Oriental Series 49. Harvard University Press, 1990.
745. 1:11:18–1:11:25Usefulness – The theory of suggested meaning beyond denotation, useful for analyzing suggestions
746. 1:11:25–1:11:32concerning knowledge of the self, linguistic reality, and the cultural restoration of Mathili.
747. 1:11:32–1:11:3771. Kuntaka. Vakrokthi Jvita.
748. 1:11:37–1:11:42Edited and translated into English by K. Krishnamurti.
749. 1:11:42–1:11:47Gharwad Karnataka University, 1977.
750. 1:11:47–1:11:55Usefulness – The theory of obliqueness at the levels of phoneme, word, sentence, episode,
751. 1:11:55–1:12:01and composition. It explains the literary effect of questions and answers, satire, and
752. 1:12:01–1:12:06illustrative examples. 72. Kuntaka.
753. 1:12:06–1:12:11Vakrokthijvita. Edited by Radheshya Mishra.
754. 1:12:11–1:12:17Varanasi Chokhambha Sanskrit Sansthan, 1990.
755. 1:12:17–1:12:22Usefulness, a text with the Sanskrit original and explanatory material,
756. 1:12:22–1:12:27useful for direct study of the terminology of Indian politics.
757. 1:12:27–1:12:2973. K. M. Indra.
758. 1:12:30–1:12:32Ositya V. Crackrack.
759. 1:12:32–1:12:40Edited and studied by R. J. Mohana J. Chewit-Macron, Varanasi, Chokhamba, 1964.
760. 1:12:40–1:12:48Usefulness – a theory of propriety in word, meaning, context, and style – a criterion for testing
761. 1:12:48–1:12:54terminological and linguistic appropriateness in philosophical translation.
762. 1:12:54–1:12:5774. S. K. De.
763. 1:12:57–1:13:04History of Sanskrit Poetics Revised Edition to Volumes
764. 1:13:04–1:13:11Calcutta, Fermacl Mukhopadhyay 1960 Usefulness – a detailed account of the
765. 1:13:11–1:13:18historical development of Sanskrit Poetics, providing the interrelated contexts of rasa,
766. 1:13:18–1:13:23suggestion, style, figure, and oblique expression.
767. 1:13:23–1:13:3275. V. Raghavan. The Number of Rassas. Madras, Adyar Library, 1940.
768. 1:13:32–1:13:38Usefulness, a major study of the historical controversy over the number of Rassas and
769. 1:13:38–1:13:42the establishment of the tranquil Rassas.
770. 1:13:42–1:13:5276. Edwin Jero. Indian Politics. A History of Indian Literature, Volume 5, Part 3.
771. 1:13:52–1:14:01Vice-Baddon Otto Harrisowitz, 1977. Usefulness a concise yet analytical introduction
772. 1:14:01–1:14:08to Indian politics offering comparative explanations of its concepts for western readers.
773. 1:14:08–1:14:157. Translation Theory, Linguistic Transfer and Cultural Rewriting.
774. 1:14:15–1:14:2377. Friedrich Schlermacher. On the Different Methods of Translating.
775. 1:14:23–1:14:30Original Lecture 1813. English translation in Andrei Lefebvre's edited volume translating
776. 1:14:30–1:14:38literature 1977. Usefulness. The two parts of taking the reader toward the author or
777. 1:14:38–1:14:44bringing the author toward the reader. A basis for evaluating the preservation of
778. 1:14:44–1:14:52scholastic terms and their Mathili adaptation. 78. Eugene A. Nida.
779. 1:14:52–1:14:552. A Science of Translating.
780. 1:14:55–1:15:00Leiden E. J. Brill, 1964.
781. 1:15:00–1:15:07Usefulness, the theory of formal and dynamic equivalence, useful in analyzing how the
782. 1:15:07–1:15:13effect on the reader is recreated while the structure of the argument is preserved.
783. 1:15:13–1:15:2479. Peter Newmark. A textbook of translation. New York, Prentice Hall International, 1988.
784. 1:15:25–1:15:31Usefulness, the practical distinction between semantic and communicative translation,
785. 1:15:31–1:15:37a means of testing the balance between philosophical terminology and intelligible sentences.
786. 1:15:38–1:15:4380. Lawrence Venuti. The translator's invisibility.
787. 1:15:43–1:15:49London and New York, Routledge, 1995.
788. 1:15:49–1:15:56Usefulness a discussion of domestication, for organization, and the translator's visibility,
789. 1:15:56–1:16:02it clarifies the cultural significance of preserving Sanskrit technical terminology.
790. 1:16:02–1:16:0681. George Steiner.
791. 1:16:06–1:16:07After Babel.
792. 1:16:07–1:16:13Oxford, Oxford University Press, 1975.
793. 1:16:13–1:16:20Usefulness – the hermeneutic motion of trust, aggression, incorporation, and restitution
794. 1:16:20–1:16:25– a philosophical framework for understanding the modern linguistic rebirth of an ancient
795. 1:16:25–1:16:26text.
796. 1:16:26–1:16:2782.
797. 1:16:27–1:16:31Kathrinaris and Hans J. Vermeer.
798. 1:16:31–1:16:322.
799. 1:16:32–1:16:36Words – a general theory of translational action.
800. 1:16:36–1:16:40English translation by Christian Nold.
801. 1:16:40–1:16:47London, Routledge, 2014, Original German Work, 1984.
802. 1:16:47–1:16:55Usefulness, a systematic theory of scopos, or purpose-based translation, useful for evaluating
803. 1:16:55–1:17:02editorial decisions made in accordance with the needs of Mathili readers and researchers.
804. 1:17:02–1:17:0583. Andrei Lefebvre.
805. 1:17:05–1:17:11translation, rewriting and the manipulation of literary fame.
806. 1:17:11–1:17:15London, Routledge, 1992.
807. 1:17:15–1:17:22Usefulness it connects translation with rewriting, systems of patronage and literary prestige
808. 1:17:22–1:17:27appropriate for a cultural analysis of the independent with their project.
809. 1:17:27–1:17:3184. Itamar Even Johar.
810. 1:17:31–1:17:36The position of translated literature within the literary polysystem.
811. 1:17:36–1:17:45Poetics Today, Volume 11, Issue 1, 1990, pp. 45-51.
812. 1:17:45–1:17:49Usefulness It explains how translated literature enters
813. 1:17:49–1:17:56the center or periphery of the target literature and illuminates the process of filling a void
814. 1:17:56–1:17:58in mathily philosophical prose.
815. 1:17:58–1:18:0585. Walter Benjamin. The Task of the Translator.
816. 1:18:05–1:18:13Originally published in 1923, English translation by Harry Johan in Illuminations.
817. 1:18:13–1:18:17New York, Scokin, 1968.
818. 1:18:17–1:18:23Usefulness, the famous essay that regards translation as the afterlife of the original,
819. 1:18:23–1:18:29A theoretical basis for the revival of a Sanskrit work in Mathili.
820. 1:18:29–1:18:3686. Gideon Turi. Descriptive translation studies and beyond.
821. 1:18:36–1:18:44Amsterdam, John Benjamin's, 1995. Usefulness, a descriptive study of target culture
822. 1:18:44–1:18:52norms, acceptability, and source fidelity useful for an impartial examination of translatorial
823. 1:18:52–1:18:56practical practice. 87. Susan Bassnett
824. 1:18:56–1:19:01Translation Studies 3rd edition
825. 1:19:01–1:19:05London Routledge 2002
826. 1:19:05–1:19:11Usefulness a standard introduction to the history, major theories and literary practice
827. 1:19:11–1:19:17of translation studies. 88. Jeremy Mundai
828. 1:19:17–1:19:20Introducing Translation Studies
829. 1:19:20–1:19:26London, Routledge, 2001, Later revised editions available.
830. 1:19:26–1:19:34Usefulness, a systematic introduction to contemporary translation theories, helpful for the comparative
831. 1:19:34–1:19:37application of diverse methods.
832. 1:19:37–1:19:3889.
833. 1:19:38–1:19:40Tejas Vinny Niranjana
834. 1:19:40–1:19:42Citing Translation
835. 1:19:42–1:19:48Berkeley University of California Press, 1992.
836. 1:19:48–1:19:56Usefulness – A critical study of translation, colonialism, history and relations of power
837. 1:19:56–1:20:00important for discussions of reclaiming Indian languages.
838. 1:20:00–1:20:0490.G.N. Devi.
839. 1:20:04–1:20:06After Amnesia.
840. 1:20:06–1:20:10Hyderabad Orient Longman, 1992.
841. 1:20:10–1:20:18Usefulness, an inquiry into the loss and recovery of tradition in Indian literary criticism,
842. 1:20:18–1:20:24a cultural basis for understanding the homecoming of classical Mithila knowledge into Mathili.
843. 1:20:24–1:20:2891. Sujit Mukherjee.
844. 1:20:28–1:20:32Translation as Discovery and Other Essays.
845. 1:20:32–1:20:37New Delhi, Alid Publishers, 1981.
846. 1:20:37–1:20:44Usefulness, it interprets translation among Indian languages as a process of discovery,
847. 1:20:44–1:20:47re-reading, and literary relationship.
848. 1:20:47–1:20:5092. T. Lal.
849. 1:20:50–1:20:51Transcreation.
850. 1:20:51–1:20:55Calcutta, Writer's Workshop.
851. 1:20:55–1:20:571972.
852. 1:20:57–1:21:03Usefulness, the concept of creative retelling beyond word-forward translation, useful for
853. 1:21:03–1:21:09for examining the Mathili transformation of illustrative examples, idiom and cultural
854. 1:21:09–1:21:10rhythm.
855. 1:21:10–1:21:1493. Mona Baker, Ed.
856. 1:21:14–1:21:18Routledge Encyclopedia of Translation Studies
857. 1:21:18–1:21:25London, Routledge, 1998, later editions available.
858. 1:21:25–1:21:31Usefulness, an authoritative encyclopedic reference for major concepts, scholars
859. 1:21:31–1:21:34and methods in translation studies.
860. 1:21:34–1:21:418. Supplementary Digital Catalogs, Manuscript Resources and Research Tools.
861. 1:21:41–1:21:4694. Asiatic Society, Kolkata.
862. 1:21:46–1:21:50Bibliotheca Indica and Manuscript Catalogs.
863. 1:21:50–1:21:53Printed and Digital Catalogs.
864. 1:21:53–1:21:59Usefulness, a principal institutional source for locating authenticated records of the
865. 1:21:59–1:22:06The Multi-Volume Editions, Commentaries, and Publication History of Timakattava Viveka.
866. 1:22:06–1:22:1295. Internet Archive. Digital Collection of Sanskrit Works and
867. 1:22:12–1:22:17Old Printed Editions. Open Online Archive.
868. 1:22:17–1:22:25Usefulness – A Useful Medium for Consulting Rare 19th and 20th Century Editions, Catalogs,
869. 1:22:25–1:22:31and public domain copies. 96. Worldcat
870. 1:22:31–1:22:37World Library Catalog OCLC Global Online Catalog
871. 1:22:37–1:22:41Usefulness Useful for verifying year of publication,
872. 1:22:41–1:22:46edition, pagination, language, and library location.
873. 1:22:46–1:22:5097. CINI Books
874. 1:22:50–1:22:54Indian Catalog of Japanese University Libraries.
875. 1:22:54–1:22:56NII, Japan.
876. 1:22:56–1:23:04Usefulness, a supplementary source for verifying details of rare editions and dissertations concerning
877. 1:23:04–1:23:07theme Atavaviveka and Urjina.
878. 1:23:07–1:23:0998, Gretel.
879. 1:23:09–1:23:15Gottingen Register of Electronic Texts in Indian Languages.
880. 1:23:15–1:23:18Online Text Collection.
881. 1:23:18–1:23:25Usefulness, a supplementary tool for locating machine-readable Sanskrit, PLI and Prakrit texts.
882. 1:23:25–1:23:31Comparison with a printed critical edition is necessary before quotation.
883. 1:23:31–1:23:3599. National Mission for Manuscripts.
884. 1:23:35–1:23:39Manuscript Portal and Manuscript Catalogs.
885. 1:23:39–1:23:43Ministry of Culture, Government of India.
886. 1:23:43–1:23:51usefulness, an institutional platform for locating the repositories, titles and catalog details
887. 1:23:51–1:23:55of Terhuta script and Sanskrit manuscripts.
888. 1:23:55–1:23:57Editorial note.
889. 1:23:57–1:24:03This list provides a broad foundation for study, but while preparing a critical edition,
890. 1:24:03–1:24:11every Sanskrit quotation must be checked against an original printed text or a reliable manuscript.
891. 1:24:11–1:24:19Using an online copy, its permanent archive, edition and date of access should also be
892. 1:24:19–1:24:19recorded.

Plain text

Further elaboration of the answer. Just as a new grammar or medical science opposed to earlier grammar or medicine is glimpr the and is therefore not accepted by learned people, so no new treatise on dharma composed in the present age would be accepted. Even if someone supported it out of partiality, not everyone would be deceived. If a present treatise on Dharma does not oppose an earlier one, the earlier treatise cannot have been accepted by only one or two persons or by no one. Otherwise the present treatise could not gain universal support on its basis. Was there no treatise on Dharma before the present one? No. Apart from such scripture there is no proof that religious acts produce results, therefore, without prior proof no one would engage in religious action. Once religious action ceased, the pleasure resulting from it would also cease, and then no one would retain an interest in anything. In this sequence even desire itself would perish, and life would disappear from the world. Conclusion, Scriptural Authority is supported by a beginningless tradition. For the foregoing reason, specialists may accept the authority of the present Veda in three ways. First, there may have existed before it a continuous succession of earlier Vedas whose authority was accepted by earlier learned people. Second, the succession of earlier and present Vedas may be beginningless and eternal like the uninterrupted flow of a river. Third, when the Veda is destroyed in a periodic dissolution, the universally accepted Supreme Lord restores it, whereupon specialists accept its authority. This condition cannot arise through some modern pseudo-author who disregards the ancient Vedic tradition. Whether the earlier Veda was trustworthy or not, such a person would be proved a deceiver. If the earlier Veda was trustworthy, making statements contrary to it is deception. If the earlier Veda was untrustworthy, a modern author who, without knowledge of the subject, incites people to break old rules or accept contrary new ones is likewise nothing but a deceiver. Refutation of the first to alternatives above. The first alternative is unacceptable, because a succession of distinct Vedas existing at different times has never been observed. The continuity of the present Veda is easily explained by each pupil's recitation depending upon the identical recitation of his teacher, there is no ground for positing different Vedas at different times merely to explain similarity of recitation. The second alternative too is unacceptable, because the decline and fragmentation of Vedic learning are directly observed. Today there are rites enjoined by the Veda and mentioned by sages such as Manu that are not found in the available Veda. Human powers of understanding gradually decline. Just as the capacity to perform sacrifices, such as the Ashwamedha and Jasyah has diminished, so has the capacity for study. It may be said that these sacrifices were not performed even in ancient times. No, then the vast portions of the Veda relating to these sacrifices would be pointless. Nor can it be held that the Vedic recitations prescribing rites practiced today were always only inferred and were never actually available. Even if phonemes are regarded as eternal, their sequence is not eternal, sequence depends upon successive utterance. Without phonemic order there is no word, and without the order of words within a sentence there is no sentence. Therefore, the view of Prabhkar, celebrated as the teacher, that an unseen Vedar is always infurable, does not befit his reputation as a teacher. Like human capacity for action, capacity for study also declines with the change of ages. Consequently, many branches of the Veda disappear, performance of the rites contained in those branches is interrupted, and the established system of conduct for classes and stages of life becomes disordered. For this reason the great sage Vyasa, observing the declining strength of human beings, said that humans are born short-lived and feeble in vitality. Observing the disruption of the Vedic tradition, he said that with every change of manvantara a new scripture is required for such people. Seeing the interruption of the tradition of action, he said that charity alone is the principal meritorious act in the Kali age. Seeing confusion in conduct, he said that people would be born who were absorbed only in gratifying the tongue and the sexual organ. It may therefore be inferred that even the known and available Veda will one day disappear because it is Veda or because it consists of a collection of sentences like the lost branches. In the same way, the following inferences are possible. All mountains will one day become dust because they are earth elemental things, like a destructible pot. The ocean will one day dry up because it is a reservoir of water, like a small pond. The sun will one day be extinguished because it is a luminous entity, like a lamp, and the Creator Brahm two will one day come to an end because, like us, He possesses a body. All these inferences accord with scripture. Objection to the foregoing view and its refutation. The objection is this, a future dissolution may be inferred in the manner stated above, but how can it be inferred that a dissolution occurred in the past? Because creation must necessarily follow every dissolution. If creation did not occur, the previous actions of living beings would remain fruitless. Without creation of the world there can be no experience of pleasure and pain and no knowledge, without these, the stream of action cannot be exhausted. Therefore, just as a dissolution will precede a future creation, a dissolution also preceded the present creation. Although the unseen merits of living beings bear fruit at different At times the regular recurrence of creation and dissolution should be understood like the regular recurrence of rain and the regular alternation of day and night. It is the very nature of unseen merit that its fruition is suspended during dissolution. For this reason, epics call creation and dissolution day and night. What proves that all living beings are destroyed together in dissolution? It would be a strange notion that the entire universe divided into 14 worlds is destined for destruction, while the inhabitants of small villages, fares, and marketplaces remain confident of their safety. Therefore, at the beginning of Creation God's firstborn children, the sages Manu and others established the authority of the Veda and that same Veda has continued to the present day. A question and its answer. A question may arise at the beginning of creation. Why should sages such as Manu accept the authority of the Veda? The answer is that as in the case of medical science, they are assured of the Veda by regarding it as the instruction of a trustworthy person. How does this confidence arise? Through perception, these sages can see even imperceptible objects. But if the sages themselves are such seers, what need have they to accept the authority of the Veda? By their own conduct they show their descendants the proper path, so that the tradition of Dharma may continue. This is compassion for living beings and the fulfillment of their own responsibility. A second possibility is that, when the latent impression of an invariable concomitance known in a previous birth is awakened, the sages infer God's freedom from deceit from His being the father of the world, and His omniscience from His creation of a world containing diverse things, from this there arises firm confidence in God's trustworthiness. Alternatively, from a desire to propagate the path of Dharma, God himself creates many human forms of teachers and pupils and, just as a master of acting teachers by acting himself, causes the eminent persons of that age to engage in these roles and thereby establishes the authority of the Veda. Statements in the Puras and Epics support all three views. A second question and its answer. Suppose that the God-initiated Vedic tradition depends on the Veda of a previous creation or that the sage Kapila himself is the bearer of the Vedic tradition. The first view belongs to the Theistic M. M. Sakas, the second to the followers of Kapila. But why would the Lord of the Universe need a previous Veda? Not in order to know its subject matter, for he is eternally omniscient. Nor as a model for composing a new Veda, for omnipotent God requires no model for any composition. in order to remove inconsistencies from the present composition, for the people to whom he would teach the present Veda would have no knowledge of inconsistency with the earlier composition. If, by virtue of omniscience, he knows this inconsistency, then he will also know the omniscience of the author of the Veda, and every inconsistency will disappear of itself. Is the Veda of the previous creation unknown to God? Certainly not. If the eternal continuity of the Veda means only this, then objects such as pots may likewise be called eternal. This accords precisely with the Nya view. If this is not admitted, what remains is not theistic Mmevik Makronisavik Macron but only an impersonal Mmevik Makronisavik Macron. Therefore, without accepting that the Veda was composed by an omniscient being, the above kind of defense of Vedic authority cannot be understood. This establishes the invariable concomitance, and since a supremely trustworthy being such as God is the author of the Veda, The Veda is established as authoritative. An objection and its answer. Why then do followers of the Veda not honour the works of persons such as the Bugha? Do not think that such works are rejected merely because they were composed by persons who accepted the truth of doctrines opposed to the Veda, for Vedic adherents also honour the works of Jinnendra and Jagadindra, although they too were founders of such views. The reason for the honor is that those works do not oppose the ancient scriptures endorsed by the learned, but agree with them. Why, then, are texts of external traditions rejected? Because they contradict the established Veda. Why do some people nevertheless support them? Some lazy and timid persons wish to escape the duties of their vāra as, for example, a weaver from a village called Udumbarkarta, who, out of indolence toward religious obligations, abandoned the Vedic path and adopted Buddhism. This is not possible for a Vedic adherent, because he must fully perform his duties. Some persons support such texts out of compulsion because they have been ostracized by people of the three principal varas and lack sufficient qualification, as did scholars named Krithi and Prachkara. The situation on the Vedic path is the reverse. A person honoured by an external tradition does not readily gain entry, whereas someone expelled from the Vedic path is received by an external tradition. Some, like Sharabha, adopt external texts out of greed for every taste, making no distinction between what may and may not be eaten or drunk, this is impossible for a Vedic adherent, who carefully distinguishes what is fit and unfit to eat and drink. Persons such as Kraya, habituated to Sophistical reasoning, go over to external doctrines through partisanship. But no one can enter the Vedic path merely out of partisanship because Vedic initiation begins in childhood. Unreflective persons such as Zoika accept such doctrines through association with atheists, such entry is impossible into the Vedic path because membership is bound to hereditary Some, like Sugti, adopt external doctrines out of pride in yogic practice in order to attain steadiness of mind, but entry into the Vedic tradition requires a long process of disciplinary action. Some, like an idol mendicant named Esaminiya, slip into an external group for a livelihood the Vedic community does not admit such sudden newcomers. Some people are confused like a child peering through the small hole of a brightly painted drum. The child takes one light to be many and deceived by fraudulent teachers, adopt external texts while mistaking evil for good. A Vedic follower is not like this. Seeing that eminent persons accept the authority of the Veda, he ascertains by inference the trustworthiness of its author and then follows the Veda. This resembles the conduct of a person seeking recovery from disease who follows the prescriptions of medical science. A question and its detailed answer. Yet what is the basis of the external doctrines? It is not easy to suppose that so vast a mass of texts was composed merely to deceive people nor is it easy to suppose that the whole world could be deceived. Grant that they have some basis, why concern ourselves with it? Nevertheless, if there is special curiosity, hear the basis of the various Buddhist doctrines. The doctrines of universal momentariness and no self are founded on the practice of fallacious reasoning, this has already been stated. The doctrines of universal emptiness and cognitive forms are founded on distorted spiritual practice. Yogic discipline instructs the practitioner to train in emptying the mind, this teaching was misinterpreted as affirming the real emptiness of the world. that obstinately cling to their own theses, such as bowing to a worship pillar and abandoning clothing are founded on hatred of opposing viewpoints. They seek no proof for their own position and merely point out defects in the opposing position. The basis of the teaching of celibacy is the Vedite self. For a discerning person takes whatever in an external tradition is not contrary to reason as compatible with his own doctrine. The doctrine of many mantras is based on seed syllables, such as O, which are common in Vedic mantras. But followers of external traditions superimpose the form of the worshipped deity upon the mantra, this is their own invention. To defend this superimposition by saying, The very form held in meditation is the deity is Manifest Deceit. It may be said that the spontaneous speech of an ascetic and naturally truthful person becomes a mantra and that the purpose of meditating on a deity-like object is to study the mind. Otherwise, how could great sages bestow curses and blessings And how could one and the same deity be described as having four, eight or more arms? But this reasoning is unacceptable. If every utterance of a sage were mantra, the number of mantras would be limitless. And if any object of meditation could become a deity, there would be no fixed form of a deity at all. The actual course by which external doctrines such as Buddhism arose is this. Some teacher established certain views in order to mislead some people and practiced them himself. His followers accepted them, put them into practice, interpreted them and added new things in this way external doctrines spread. Nothing in this process is incomprehensible. Therefore, once external doctrines have been refuted, doubt concerning the authority of the historical portions of the Veda has been removed, and the possibility that any modern human being authored the Veda has been excluded, it follows that the Veda alone is necessarily authoritative, because its sole author is God. A question and its answer. How is the final point, the removal of doubt concerning the authority of the historical portions of the Veda established? It is established by the fact that endorsement by eminent persons, divine authorship inferred from that endorsement, or the absence of human defects, the grounds of authority, are equally present in both the historical and the prescriptive portions of the Veda. One may ask, what is the object of the historical statements? The answer is to convey their own meaning. One may then ask, what is to be achieved by conveying this meaning? The answer is acceptance of the available means of spiritual welfare, abandonment of contrary things, and liberation. In all these cases, true knowledge removes the causes of spiritual harm, spiritual harm, makes available the means of spiritual welfare, and ultimately liberates the self. An examination of the nature of liberation. What then, is liberation? The absolute cessation of suffering from the very nature of the self. What is this absoluteness? It is being qualified by the absence of every entity whose nature is suffering. How is the absence of all suffering possible? When all the causes of suffering have been destroyed. But does a human being not desire such a result? No. Only what is unreal, undesired, impossible, or outside the scope of a human goal is not desired, the The absolute cessation of suffering is not of this kind. Since it is established by valid means of knowledge, it is real, acceptable to everyone, and also an object of desire, because suffering by its very nature is an object of aversion. Is the cessation of suffering desired in order to obtain pleasure? No, for the cessation of suffering is not the cause of pleasure. Are the two invariably concomitant with each other? No, no such invariable concomitance is established. The absence of suffering is not pervaded by pleasure. An objection may be raised, pleasure is pervaded by the absence of suffering. In that case people would desire pleasure in order to remove suffering, and the contrary undesirable consequence would be that the supreme human goal is already accomplished merely by the absence of suffering. Is the absence of suffering not experienced, and therefore incapable of being an object of desire? No, a suffering person longs to remove suffering even without cognition of its absence. Otherwise, why would he sometimes commit suicide, in which there is complete unconsciousness? It may be said that such a person is undiscerning. But what relevance has discernment or lack of discernment here? A things being desired makes it a human goal, as in the general desire for a woman, whether the union is sanctioned by dharma or not. The difference between the discerning and the undiscerning is only that the discerning person, fearing the grave harm that may result from immoral action, obeys the injunction of scripture, whereas the undiscerning person does not. If the preceding view were accepted, even the cessation of pain caused by a thorn prick and the like would not be an object of desire, because it is not separately sought through deliberate reflection. It may be said that the cessation of pain is known as soon as it occurs. The absence of suffering that constitutes liberation is likewise known through inference and verbal testimony. If it is said that the absence of suffering is not perceptible, then a person who desires the eradication of sin would undertake expiation in vain, for the absence of sin, and the consequent absence of future suffering are not perceptible, and he would never know whether the sin had been removed or future suffering would not occur. It may be objected that, although the cessation of suffering is noble, it is not known at present, this much is sufficient for it to be a human goal. Quite so, the same applies to the complete absence of suffering. It may then be asked, in liberation pleasure is destroyed together with suffering, so how can the absence of suffering be a desired goal? The answer is that an intensely attached person may disregard the defects of an object and be drawn toward it likewise, an intensely detached person may undervalue its merits and turn away from it. Food made from a mixture of honey and poison is an example. There are people in the world possessed of such profound dispassion. If your are pleasure and pain present in equal measure in life, pain is certainly greater than pleasure. Pain is not always accompanied by a means to pleasure, whereas pleasure is generally surrounded by means to pain. How tiny a spark of pleasure lies in something acquired in accordance with Dharma and how How many countless rainy days of pain are spent acquiring and safeguarding it? The condition of wealth acquired through a dharma cannot even be imagined. Let people judge for themselves whether there is the slightest admixture of pleasure in the pain caused by a thorn prick and the like. Even heavenly pleasure is pierced through by the arrows of suffering. For this reason, the instruction to separate pleasure from pain and enjoy pleasure alone, like separating grain from chaff, is practically impossible. The afforsed absence of suffering is possible because it can be produced. Its result is beneficial because the recurrence of suffering can thereafter be prevented. Who does the desire for the absence of suffering intensify any craving for an undesirable object? Refutation of the view that pleasure is eternal. The statement that pleasure is eternal is not true because the non-apprehension of what ought to be apprehended contradicts it. Can scripture serve as its proof? No. If non apprehension defeats the assertion, scriptural testimony cannot stand. Otherwise, even a scriptural statement that a stone floats would have to be accepted as true. Eternal pleasure is also not an object of desire, because it is always already attained, one does not desire what is already possessed. Can even an attained object be desired through error as when someone searches for the gold necklace already worn around his neck? No. In a doctrine that regards pleasure as conscious and self-luminous, such an error concerning pleasure is impossible. Nor is eternal pleasure something to be attained. It cannot be produced because it is eternal. It cannot be modified because it is immutable. It cannot be refined because no additional exhalance can be added to it. It cannot be acquired because its relation to the self is eternal and it cannot be made known because its cognition to is held to be eternal. If cognition is not eternal, then in the absence of its cause, namely the body, it will not arise. And if cognition can arise without a body, the body is no longer its cause, then, because conjunction between self and mind is available everywhere, every person would know everything. It may be said that cognition and its object are both eternal, but their relation is an impermanent entity different from the six categories like posterior non-existence, once produced it is never destroyed. No. There can be no new category besides existence and absence. The relation is not an absence because it has no counter positive. If it is existent then because it is produced it must also be destroyed since there is no further condition preventing the relation between production and destruction. If the destruction of ignorance is regarded as the relation to eternal cognition and pleasure, we have no objection to this view. Ignorance is not different from the 21 kinds of suffering or defect, and the destruction of these sufferings is the goal of human life, this has already been stated. That desire for eternal pleasure does not lead to an auspicious result. By becoming the cause of a latent impression of pleasure, this desire may generate pleasure again and when a person longing for a higher pleasure fails to obtain it, he may run even toward inferior sensory pleasure. There is a well-known saying, when an extraordinarily beautiful woman is unavailable, a lustful youth may turn even toward an animal. A question and its answer. The question now arises, is the self-self-luminous by its own nature or not? The answer is this, if you have faith, ask the Upaniyads, if you are impartial, ask your own experience, and if you follow the path of reasoning, determine that the self is not identical with the pleasure and cognition produced by contact between sense organ and object. There is no ground for treating the self, which is different from pleasure and cognition, as identical with either of them. The basis for the use of the word pleasure, is such effects as the gratification of the senses, attachment, agreeableness, or regarding something as once on, and the basis for the The use of the word cognition is such effects as object directedness, recollection and latent impression. These effects are not present in the self. Conclusion Therefore, having acquired knowledge of the self from scripture and having established through well-ordered reasoning by refuting rival doctrines, that the self is wholly distinct from all rejectable agents such as body, mind, senses, and objects, the practitioner who has acquired such spiritual wealth as faith, control of mind, fortitude, and detachment from sense objects should begin meditation on the self through yogic practice that concentrates the mind. Through this discipline the meditator is freed from bondage to sasara. At the beginning of meditation or inquiry into the Self, external objects present themselves. From the study of external objects arose Mme with Macron, S.A. with Macron philosophy, the CRVK doctrine to arose from the same study. A mantra of the Kaha Upaniyad refers to this view of the Self elaborated by the Kravaz. To abandon this view, the Upaniyad states that the self is neither action nor anything connected with action. Thereafter comes the stage of meditating on the self as non-different from objects. Whatever exists is the self alone, the doctrine of the tridings is based on this meditation. The Yakra Buddhist view that the entire world composed of the five aggregates is the The self or consciousness also arises from this same basis. To refute it, the Upaniya describes the self as devoid of qualities, substances and all such categories. Thereafter comes the stage of meditating on the self as the exclusion of all external and internal reality. The doctrine of Brahman transformation, according to which nothing exists apart from Brahman, is founded on this exclusionary meditation on the self. It is only an intermediate path toward Advat Vednata. The Buddhist doctrines of total emptiness and no self also arise from this plane of meditation. The Upaniadic statement that in the beginning of creation there was only non-being refers to this standpoint. To refute it, the Upaniad states that those who accept the destruction of the Self fall into dreadful darkness. Thereafter comes the stage of meditating on the Self as different from the real world. Ska philosophy rests on this basis. The view that power alone is the cause of the world and that the Self is pure, inactive and unattached also arises from this meditation. The Upaniadic statement that the Self is beyond Prakti supports this standpoint. But the Upaniadic declaration that there is no real entity different from the Self refutes this doctrine. Thereafter comes the stage of meditating on the Self as the sole reality. The Advat doctrine is based on this. Upaniatic statements that, when Brahman is known, nothing else is seen and the seer becomes one with the scene also described this stage. But another declaration that in Brahman there is neither duality nor anything opposed to duality removes the limitation of this stage. In this way, when all latent impressions of every experience have been erased, even Even the pure Self is no longer known conceptually, then there arises non-conceptual knowledge of the pure Self. The highest form of Vednata is based on this stage of meditation. Statements that the pure Self lies beyond speech and mind describe this stage. This non-conceptual knowledge of the Self is not to be abandoned, because it is like the crowning stone of the city of liberation. From even this state the self itself is liberated, Nya philosophy examines this final stage. Scriptural statements that the self, satiated with every object of enjoyment and knowing its own nature and existence, returns once more into itself accurately describe this final stage of meditation. Therefore, one who wishes to meditate correctly should avoid all mistaken paths of meditation and enter the proper path. Even if confusion arises concerning the right and wrong directions on the road to liberation, proper entry will enable the target seeking arrow to strike its mark. Concluding Verses More people terrified and disoriented by the dense darkness spread across the abandoned territories of many rival doctrines, Ujjana, their guide, removed the obstructions by means of reasoning, common understanding, and scriptural testimony, and opened the road to liberation for them. I shall not be pleased by the praise of a person who is unqualified to understand the merits of this work. How can a painter's glory be increased if a crowd of blind people praises a painting? Let people criticize this work only by pointing out its defects. Learned persons are certainly pleased when their attention is drawn to factual errors they have committed unknowingly. Timatha Tava Veevika Detailed Bibliography Bibliography with Mathili annotations This bibliography arranges by subject selected major sources on the original Sanskrit text, principle commentaries, translations, other works of Udhyankarya, Nya, Vaika, Buddhist logic and philosophy, inquiry into the self, Indian politics, translation theory, and comparative philosophy. Titles of original works have been retained as they appear in the publications, the usefulness of each entry is briefly stated in Mathili. Since many reprints of older books are available, researchers should always record separately the particular edition year and page number used when citing them. 1. Original text major editions, commentaries and translations. 1. Udyan career. Timatha Tava Vivaika. An early printed edition edited by Javananda Vidyasara. Calcutta Gaya Press, 1873. Usefulness, this early edition is fundamental for understanding the printing history of Timatatava Viveka and is especially useful for comparing textual variants. 2. Ujjan Karya. Timatatava Viveka or Bauddh Dheekra. Edited by Vindevar Prastha Dwived and Lakma Evit Makronistya Dhruvya with Sanskrit Commentaries by Akram Isra, Bhagratha Hakkura, Raghuntha Tarki Karumai, Mathuntha Tarkavga, and others. Bibliotheca Indica, Calcutta, Asiatic Society of Bengal, 1907-1939, Six Parts. Usefulness, one of the most important critical publications for understanding the works extensive commentarial tradition, textual variants, and Navya Nya interpretations. 3. Udyan Karia. Teema Tattavavi Vekha. With Raghunthais Dhiti, Akra Misra's Kalpalat, and the notes of R. M. Tarkalakra, edited by Irjavra A. with Macron STR Dhruvya and and Harirma A. with Macron STR Shukla. Banaras Chakhamba Sanskrit Series Office, 1937 Usefulness Useful for a systematic study of the original argument together with the dhiti and kalpalat, it illuminates the reception of the work within the Nya tradition. 4. Udhyan Karya Timatavavi Vika Sapa Rabnav Dopita Sapriya C.A. Edited and translated by Kedaran Tha Trife. Varanasi KN Tripathi 1983 Usefulness because it provides a Hindi explanation and appendices alongside the Sanskrit text, it is helpful for comparative translation studies and technical terminology. 5. Ujjain career. Timatha Tava Vivaika. With Bengali translation and exposition by Nanta Trif. Calcutta Sanskrit College Research Series, 3 volumes, 1984 to 1990. Usefulness important for comparing methods of philosophical translation into an Eastern Indian Language and Modern Linguistic Presentations of Udhyana's Reasoning. 6. Udhyankarya. Teema Katava Viveka or Borgh Jigra. Reprint with Kalpalat, Prakik and Dhiti. Calcutta Asiatic Society 1986. Usefulness and accessible reprint with extensive Sanskrit commentaries, making the original text and traditional exegesis available to researchers in a single volume. 7. Chitrarikhavi, Kher and Shiv Kumar. Timakattava v Vekha of Udhyana, text and translation with notes. Delhi, Eastern Book Linkers, from 1987. Usefulness, a combined presentation of the Sanskrit text, English translation and notes useful for a modern explanation of difficult Nya arguments. 8. N. S. Dravid. Atma Tha Vee Vekha by Udhyankarya, translation, explanation and analytical critical survey. Shimla Indian Institute of Advanced Study, 1995. This because it contains a complete English translation, exposition and analytical survey, it is a major standard work for modern research on Timatha Tvaveveka. 9. Ujjan Karya Timatha Tvaveveka With Nira's Timatha Tvaveishi, Gaddharaya's Bodhri Kravivti and Raghunthaya's Dhiti edited by Huheerja Evit Makronistiar. edition. Varanasi Chokhamba Sanskrit Series Office, 1997. Usefulness, useful for textual examination together with later Navyaña interpretations, it clarifies the subtle arrangement of terms in the arguments. 10. Udyan Karya. Teema Tatavavi Veika Akramir Katakalpalat Vyakhyopeta Edited by Kiorantha J.H.A. with Macron, R Udhyana Granthvili, Volume 1. 2008 Usefulness A comparatively recent edited text with the Kalpalat, it shows the place of the work within the collected writings of Udhyana. 11. Chakrabarty, Annotated translation of Udhyana's Timatata Viveka, Journal of Indian Philosophy and Religion, Volume 30, 2025, pp. 163-171, Usefulness, An Introduction to a Recent Annotated translation project, it indicates a way of reading Udhyana's arguments in the language of modern analytic philosophy. 12. Gajendra Thakur Teema Tattava Viveka, a Mathili translation from Sanskrit Vidhe, the first Mathili fortnightly e-journal. First edition 2004, enlarged edition, 2026. Usefulness, the original study text available in Mathili, it presents Sanskrit reasoning through Mathili's syntax while preserving nya technical terminology. Two other works of Udhyankarya and studies on Udhyana. 13. Udhyankarya. Kusumajali or Hindu proof of the existence of God. With the commentary of Harid Sabhakarya edited and translated into English by each Calcutta Baptist Mission Press, 1864. Usefulness – An early English medium for understanding Ujjana's celebrated arguments for the existence of God, a comparative text for the discussion of God in Timakattava Viveka. 14. Ujjan Karya. Nia Kusumjali. Translated and explained by N.S. Gravid. New Delhi Indian Council of Philosophical Research from 1996. Usefulness a modern analysis of Nya inferences concerning God's existence, casualty and omniscience extremely useful for understanding the latter part of Timakattava Viveka. 15. Udhyankarya Nya vittikattu perya pariyudde edited by Anantalal Thakur. New Delhi Indian Council of Philosophical Research 1996 Usefulness – A refinement of Vkaspati Mishra's Tattparyak, it clarifies Ujjana's relation to the Nyastra tradition and his exegetical method. 16. Ujjan Karya. Kirval. With the commentary of Varadham Nodhya, by Sivakandra Shravbhama. Calcutta Asiatic Society from 1911 – 3 parts. Usefulness – Udhyana's important exposition of the Prasthabdabhya, a primary source for understanding the theories of substance, quality, action, universal, and inheritance. 17. Ujjan Karya. Kirwal. Edited by Gaurinath Sastri. Varanasi Research Institute, Sampurnanand Sanskrit University, 1980. Usefulness a systematically edited text on Vaika categories, it provides the background for discussions of the distinction between quality and qualified substance and between part and whole. 18. Ujjan Karya. Lakavel. edited by Vindevar Prashtaran. Banaras, Vraj Bhushan Das and Company, 1897. Usefulness, concise definitions of the Vaika categories and introductory text for Ujjana's Metaphysical terminology. 19. Ujjan Karya. Lakaval. Edited by Antha J. Chewitmakron, Mithil Vaidipa Granthamal 14, 1963. Usefulness – An edited edition connected with Mithila's Nya tradition, useful for the analysis of definitions and textual comparison. 20. Musashi Tachikawa. The structure of the world in Udhyana's realism. Low Direct D. Radar 1981 Usefulness and Analysis of Udhyana's Realism, Categorical Structure and World View Based on the Lakaval and Kirwan 21. George Chemparathi An Indian Rational Theology, Introduction to Udhyana's Nyaku Sunjali Denubili Research Library 1 laden, Brill, 1972. Usefulness, an authoritative modern study of Udhyana's rational theism, God's relation to the world, and the purpose of creation. 22. Kishore Kumar Chakrabarty. Classical Indian philosophy of mind, the The Nya Dualist Tradition Albany State University of New York Press 1999 Usefulness A modern reinterpretation of Nya theories of the self, mind, cognition and memory, the material on Timatha Tvaviveka in the appendix is especially relevant. 23. Jonathan Ghaneri The Concealed Art of the Soul Oxford Oxford University Press, 2007 Usefulness, a broad study of Indian theories of the self, ethics, and epistemology, it develops a comparative understanding of the Nya self and Buddhist no self. 24. Joy Ling. Udyana. Routledge Encyclopedia of Philosophy, 1998. Usefulness, a concise encyclopedic introduction to Udyana's life, works, and philosophical significance useful for initial orientation. 25. Billy David Burke. An analysis of Udhyana's arguments against the Buddhist doctrine of Kabgha as presented in the Timatatava Viveka. Doctoral dissertation. University Microfilms International 1989. Three volumes. Usefulness A detailed analysis of Udhyana's arguments against the doctrine of momentariness with special emphasis on the first section of Timatatava 3. Primary Nya, Vaika texts, epistemology, and history. 26. Gautama. Nyaasthra. With Vtasyanaya's Bhya and Udyodhka Rajavritya, English translation by Gantha J. Chevik-Macron, Delhi, Motilal Banarsidas, 1999 reprint, 4 volumes. Usefulness – the fundamental Nya basis for valid knowledge, inference, debate, fallacious reasons and liberation, the background to Ujjana's entire method of reasoning. 27. Kada Vaikastra Available in various Sanskrit commentaries and modern translations. Usefulness the foundational aphorisms on substance, quality, action, universal, particularity and Inherence, the Metaphysical Basis of Tima Tattva Viveka. 28. Prasthapda. Padarthadharma Sagraha or Prasthapdaabhya. Published in many editions together with Udhyanas Kirwan. Usefulness a developed presentation of the Vaika categories, an indispensable primary source for understanding the theories of quality and qualified substance, casualty, and the self. 29. Jitendra S. Jaitley Edd. Prasthaptabhyam with the commentary Kirval of Udhyan career. Second edition. Baroda Oriental Institute, 1991. Usefulness – a combined text of Prasthapada and Udhyana – a standard edition for reading Vaika metaphysics and Udhyana's method of interpretation together. 30. Satish Chandra Chatterjee. The Nya Theory of Knowledge. Calcutta University of Calcutta, 1939, Numerous Reprints. Usefulness – An accessible yet serious examination of perception, inference, comparison, and verbal testimony, and introduction to Nya epistemology. 31. D. M. Datta. The Six Ways of Knowing. Calcutta University of Calcutta, 1932, Later Reprints. Usefulness, a comparative study of Indian theories of valid knowledge, it clearly outlines the sources of knowledge accepted by Nya and other philosophical systems. 32. B. K. Matilan. Perception, an essay on classical Indian theories of knowledge. Oxford, Clarendon Press, 1986. Usefulness – A modern analysis of Indian theories of perception, non-conceptual and conceptual cognition, and the relation between object and cognition. 33. B. K. Matilal. Logic, Language and Reality. Delhi – Muthilal Banar Siddhas, 1985. Usefulness – An important collection of essays connecting Indian Logic, Philosophy of Language and Realism with Modern Philosophical Questions. 34. B. K. Matilal. The Character of Logic in India. Edited by John Arden Daneri and Hiraman Tiwari. Albany, State University of New York Press, 1998. Usefulness, an influential study of the nature of Indian logic, methods of debate, and the limits and possibilities of formalization. 35. Stephen H. Phillips. Epistemology in Classical India – The Knowledge Sources of the Nya School. New York Routledge 2012. Usefulness a modern, text-based, and analytical introduction to Nya valid knowledge, epistemic Warrant, Doubt, and Cognition. 36. Carl H. Potter, Ed. Indian Metaphysics and Epistemology – The Tradition of Nya Vaika Up to Gege. The Encyclopedia of Indian Philosophies, Volume 2. Princeton University Press Motilal Banarsidas, 1977. Usefulness, a detailed history and bibliography of Nya, Vaika texts, philosophers and doctrines from Gautama to Gegeya. 37. Carl H. Otter and Sibhajibhan Bhattacharya Eds. Indian Philosophical Analysis, Nya Vaika from Gegeya to Raghuntha Iromai. The Encyclopedia of Indian Philosophies, Volume 6 Princeton, Delhi, 1993 Usefulness – A history of the development of Navyaanaya and its analytical tradition through Raghuntah, useful for the background of the commentators on Tima Thattva Viveka. 38. Wilhelm Haapfaz On Being and What There Is Albany State University of New York Press 1992 Usefulness – A historical and critical study of Vaika ontology, categories and being 39. John Arden, Canary Philosophy in classical India – The proper work of reason London – Routledge 2001 It reestablishes Indian reasoning, philosophical method and scholastic debate within the context of modern philosophy. 40. J. N. Mohanti. Classical Indian Philosophy. Lungham, Roman and Little Field 2000. Usefulness of philosophical rather than merely historical examination of the principal traditions of Indian philosophy helpful for comparing Nya and Buddhist views. 41. Surindranath Das Gupta. A History of Indian Philosophy. Cambridge, Cambridge University Press. 1920-1955. 5 volumes. Usefulness – A comprehensive history of Indian philosophy, providing extensive context for the development of Nya, Vaika, Yogara, Madhyamaka and Buddhist logic. 42 S. Radha Krishnan Indian Philosophy London George Allen and Unwin 1923-1927 – 2 volumes Usefulness – A classical survey of Indian philosophy with a comparative presentation of the basic concepts of Nya, Vaika and Buddhist thought. 43 M. Hiryana. Outlines of Indian Philosophy. London, George Allen and Unwen. 1932. Numerous reprints. Usefulness a concise, clear and reliable outline of Indian philosophy, a foundational introduction for study. 44. Arthur Berrydale Keith Indian Logic and Atomism Oxford, Clarendon Press, 1921 Usefulness, an early western study of Nya, Vaika Logic and Atomism, a source of historical importance. 4. Buddhist Logic, Momentariness, Vijannavada, Apoha and No Self 45. DIGGA. Pramas Mukkaya Pratyaka Paricheda. English translation by Masaki Hattori, DIGGA, on Perception. Harvard Oriental Series 47. Harvard University Press, 1968. Usefulness – a primary source for understanding Buddhist theories of perception, freedom from conceptual construction and the nature of cognition background to Ujjana's discussion of Vijnavada. 46. Garmakrti. Pramavrtika. Available in various Sanskrit, Tibetan, and modern translated editions. Usefulness a developed Buddhist presentation of momentariness, causal efficacy, inference, and Apoha, the philosophical basis of Ujjana's principal prima facie positions. 47. John D. Dunnil. Foundations of Dharmakriti's philosophy. Boston Wisdom Publications 2004. Usefulness Assigned Modern Introduction to Dharmakriti's Epistemology, Casuality, Momentariness, and Conceptual Cognition. 48. George's B. J. Dreyfus. Recognizing Reality Albany, State University of New York Press, 1997 Usefulness, an extensive study of Dharmakritya's philosophy and the Tibetan Exegetical Tradition, it explains Buddhist Anteriorism and Epistemology. 49. Anantalal Thakur Ed. Ratna Krithinibandhaval Patna, Kashi Prasad Jayaswal Research Institute, 1957 Usefulness – A standard Sanskrit edition of Ratnakrithi's works on Buddhist logic, a direct source for arguments concerning momentariness, apoha, and the denial of the self. 50 A. C. S. M. Tarmott An 11th century Buddhist logic of exists. Though direct D. Radle, 1969. Usefulness, a translation and analysis of Rakhnakrat-e-Skabagasiddhi, useful for understanding the subtle structure of Buddhist reasoning contemporary with Ujjana. 51. Vasubandhu. Abhidharma Kobaya. English translation by Leo M. Pridin from Louis Delac Vally-Pousson's French translation. Berkeley, Asian Humanities Press, 1988-1994 volumes. Usefulness and extensive Abhidharma background to the aggregates, momentariness, karma, rebirth, and the doctrine of no self. 52. Richard P. Hayes. Dhingya on the Interpretation of Science. Dordrecht-Cluer 1988 Usefulness a modern analysis of Dhingya's theories of language, inference and a poha, a context for the dispute over word meaning. 53. Dan Arnold Buddhists, Brahmans and Belief New York Columbia University Press 2005 Usefulness and examination of the interrelations among epistemology, reasoning and religious belief in South Asian philosophy of religion, a modern study of Buddhist Brahmanical controversy. 54. Mark Sidrates Buddhism as Philosophy Elder shot Ashbhate 2007 Usefulness – An analytical introduction to Buddhist no-self, momentariness, madhyamka, and yakra, especially useful for comparative readers. 55 Mark Sidrits, even Thompson, and Dan Jahabi, eds. Self – No self. Oxford – Oxford University Press, 2011. Usefulness, a multi-dimensional comparative study of the self, no self controversy in Indian analytic and phenomenological traditions. 56. J. L. Garfield The Fundamental Wisdom of the Middle Way. Oxford, Oxford University Press, 1995. Usefulness, a translation and exposition of Nagarjuna's Imelamajam Kakrit, it clarifies the philosophical implications of emptiness and the tetralimba. 57. David J. Kalupana. A History of Buddhist Philosophy. Honolulu, University of Hawaii Press, 1992. Usefulness, a history of the development of Buddhist philosophy from early Buddhism through the Mahena, a broad context for Ujjana's Buddhist Prima-Facey Positions 58. Fyodor Ipolitovich Sturbat Sky Buddhist logic Leningrad 1930-1932 To volumes, later reprints. Usefulness and extensive presentation of historical importance on the Dhingya, Garmukriti tradition, although several of its interpretations now require reconsideration. 59. Umbar Carpenter Indian Buddhist Philosophy Durham Akumin 2014 Usefulness – A Systematic Modern Introduction to Indian Buddhist Philosophy with Clear Discussions of No Self, Cognition, Casuality, and Liberation. 5. The Self – Personal Identity and Comparative Philosophy 60. John Locke An Essay Concerning Human Understanding First published in 1690. Usefulness – A theory of personal identity based on memory and consciousness useful for a comparative study of Udina's arguments from memory and recognition. 61. David Hume. A treatise of human nature. First published in 1739-1740. Usefulness, the famous account of the self as a bundle of perceptions, it enables comparison with the Buddhist continuum of cognitions and the doctrine of no self. 62. George Berkeley. A treatise concerning the principles of human knowledge. First published in 1710. Usefulness, an idealist theory of the relation between existence and perception, a western comparative context for the discussion of Vijnavada. 63. G. E. More. The refutation of idealism. Mind Volume 12 Issue 48-1903-PP 433-453 Usefulness An influential argument for the distinction between cognition and the cognized object it displays comparative affinities with the critique of the role of joint apprehension. 64. Derukh Parfit. Reasons and Persons. Oxford, Clarendon Press, 1984. Usefulness, a modern analysis of personal identity, psychological continuity and ethics without a substantial self, a major work for comparison with Buddhist no self. 65. Willard Van Orman Quine. and object. Cambridge Massa Shusits, Mitt Press, 1960. Usefulness – a study of language, reference, and indeterminacy of meaning, a modern background to debates over a poha, universals, and word meaning. 66. Nelson Goodman. The structure of appearance. Cambridge Massachussetts Harvard University Press, 1951 Usefulness and analysis of qualities, classification and world construction, a comparative context for discussions of universal and particular and of concepts. 67. William Paley Natural Theology First published in 1802. Usefulness, a western counterpart to the inference of an intelligent maker from the order of the world, useful for comparison with Udina's inference of God from the world's being and effect. 6. Indian Politics and Literary Evaluation. 68. Bharat Muni. Nyastra. English translation by Manmohan Ghosh Calcutta, Asiatic Society, 1950-1961, two volumes. Usefulness, the foundational treatise on Rasa, emotion, acting, and dramatic dialogue, a basis for analyzing the dramatic quality of the scholastic debate and the underlying aesthetic moods in Timatata Vivaika 69. Abhinvagupta Abhinavgrat commentary on the Nyastra edited by M. Ram Krishn Kavi Baroda, Gaikavad's Oriental Series 1926-1964 4 volumes. Usefulness, a profound treatment of the tranquil Universalization and aesthetic experience useful for the literary examination of scholastic prose oriented toward liberation. 70. Nandavardhana and Abhinvagupta. Dhvanyaloka and Lokana. English translation by Daniel H. H. Ingalls, Jeffrey M. Massen and M. V. Patwardhan. Harvard Oriental Series 49. Harvard University Press, 1990. Usefulness – The theory of suggested meaning beyond denotation, useful for analyzing suggestions concerning knowledge of the self, linguistic reality, and the cultural restoration of Mathili. 71. Kuntaka. Vakrokthi Jvita. Edited and translated into English by K. Krishnamurti. Gharwad Karnataka University, 1977. Usefulness – The theory of obliqueness at the levels of phoneme, word, sentence, episode, and composition. It explains the literary effect of questions and answers, satire, and illustrative examples. 72. Kuntaka. Vakrokthijvita. Edited by Radheshya Mishra. Varanasi Chokhambha Sanskrit Sansthan, 1990. Usefulness, a text with the Sanskrit original and explanatory material, useful for direct study of the terminology of Indian politics. 73. K. M. Indra. Ositya V. Crackrack. Edited and studied by R. J. Mohana J. Chewit-Macron, Varanasi, Chokhamba, 1964. Usefulness – a theory of propriety in word, meaning, context, and style – a criterion for testing terminological and linguistic appropriateness in philosophical translation. 74. S. K. De. History of Sanskrit Poetics Revised Edition to Volumes Calcutta, Fermacl Mukhopadhyay 1960 Usefulness – a detailed account of the historical development of Sanskrit Poetics, providing the interrelated contexts of rasa, suggestion, style, figure, and oblique expression. 75. V. Raghavan. The Number of Rassas. Madras, Adyar Library, 1940. Usefulness, a major study of the historical controversy over the number of Rassas and the establishment of the tranquil Rassas. 76. Edwin Jero. Indian Politics. A History of Indian Literature, Volume 5, Part 3. Vice-Baddon Otto Harrisowitz, 1977. Usefulness a concise yet analytical introduction to Indian politics offering comparative explanations of its concepts for western readers. 7. Translation Theory, Linguistic Transfer and Cultural Rewriting. 77. Friedrich Schlermacher. On the Different Methods of Translating. Original Lecture 1813. English translation in Andrei Lefebvre's edited volume translating literature 1977. Usefulness. The two parts of taking the reader toward the author or bringing the author toward the reader. A basis for evaluating the preservation of scholastic terms and their Mathili adaptation. 78. Eugene A. Nida. 2. A Science of Translating. Leiden E. J. Brill, 1964. Usefulness, the theory of formal and dynamic equivalence, useful in analyzing how the effect on the reader is recreated while the structure of the argument is preserved. 79. Peter Newmark. A textbook of translation. New York, Prentice Hall International, 1988. Usefulness, the practical distinction between semantic and communicative translation, a means of testing the balance between philosophical terminology and intelligible sentences. 80. Lawrence Venuti. The translator's invisibility. London and New York, Routledge, 1995. Usefulness a discussion of domestication, for organization, and the translator's visibility, it clarifies the cultural significance of preserving Sanskrit technical terminology. 81. George Steiner. After Babel. Oxford, Oxford University Press, 1975. Usefulness – the hermeneutic motion of trust, aggression, incorporation, and restitution – a philosophical framework for understanding the modern linguistic rebirth of an ancient text. 82. Kathrinaris and Hans J. Vermeer. 2. Words – a general theory of translational action. English translation by Christian Nold. London, Routledge, 2014, Original German Work, 1984. Usefulness, a systematic theory of scopos, or purpose-based translation, useful for evaluating editorial decisions made in accordance with the needs of Mathili readers and researchers. 83. Andrei Lefebvre. translation, rewriting and the manipulation of literary fame. London, Routledge, 1992. Usefulness it connects translation with rewriting, systems of patronage and literary prestige appropriate for a cultural analysis of the independent with their project. 84. Itamar Even Johar. The position of translated literature within the literary polysystem. Poetics Today, Volume 11, Issue 1, 1990, pp. 45-51. Usefulness It explains how translated literature enters the center or periphery of the target literature and illuminates the process of filling a void in mathily philosophical prose. 85. Walter Benjamin. The Task of the Translator. Originally published in 1923, English translation by Harry Johan in Illuminations. New York, Scokin, 1968. Usefulness, the famous essay that regards translation as the afterlife of the original, A theoretical basis for the revival of a Sanskrit work in Mathili. 86. Gideon Turi. Descriptive translation studies and beyond. Amsterdam, John Benjamin's, 1995. Usefulness, a descriptive study of target culture norms, acceptability, and source fidelity useful for an impartial examination of translatorial practical practice. 87. Susan Bassnett Translation Studies 3rd edition London Routledge 2002 Usefulness a standard introduction to the history, major theories and literary practice of translation studies. 88. Jeremy Mundai Introducing Translation Studies London, Routledge, 2001, Later revised editions available. Usefulness, a systematic introduction to contemporary translation theories, helpful for the comparative application of diverse methods. 89. Tejas Vinny Niranjana Citing Translation Berkeley University of California Press, 1992. Usefulness – A critical study of translation, colonialism, history and relations of power important for discussions of reclaiming Indian languages. 90.G.N. Devi. After Amnesia. Hyderabad Orient Longman, 1992. Usefulness, an inquiry into the loss and recovery of tradition in Indian literary criticism, a cultural basis for understanding the homecoming of classical Mithila knowledge into Mathili. 91. Sujit Mukherjee. Translation as Discovery and Other Essays. New Delhi, Alid Publishers, 1981. Usefulness, it interprets translation among Indian languages as a process of discovery, re-reading, and literary relationship. 92. T. Lal. Transcreation. Calcutta, Writer's Workshop. 1972. Usefulness, the concept of creative retelling beyond word-forward translation, useful for for examining the Mathili transformation of illustrative examples, idiom and cultural rhythm. 93. Mona Baker, Ed. Routledge Encyclopedia of Translation Studies London, Routledge, 1998, later editions available. Usefulness, an authoritative encyclopedic reference for major concepts, scholars and methods in translation studies. 8. Supplementary Digital Catalogs, Manuscript Resources and Research Tools. 94. Asiatic Society, Kolkata. Bibliotheca Indica and Manuscript Catalogs. Printed and Digital Catalogs. Usefulness, a principal institutional source for locating authenticated records of the The Multi-Volume Editions, Commentaries, and Publication History of Timakattava Viveka. 95. Internet Archive. Digital Collection of Sanskrit Works and Old Printed Editions. Open Online Archive. Usefulness – A Useful Medium for Consulting Rare 19th and 20th Century Editions, Catalogs, and public domain copies. 96. Worldcat World Library Catalog OCLC Global Online Catalog Usefulness Useful for verifying year of publication, edition, pagination, language, and library location. 97. CINI Books Indian Catalog of Japanese University Libraries. NII, Japan. Usefulness, a supplementary source for verifying details of rare editions and dissertations concerning theme Atavaviveka and Urjina. 98, Gretel. Gottingen Register of Electronic Texts in Indian Languages. Online Text Collection. Usefulness, a supplementary tool for locating machine-readable Sanskrit, PLI and Prakrit texts. Comparison with a printed critical edition is necessary before quotation. 99. National Mission for Manuscripts. Manuscript Portal and Manuscript Catalogs. Ministry of Culture, Government of India. usefulness, an institutional platform for locating the repositories, titles and catalog details of Terhuta script and Sanskrit manuscripts. Editorial note. This list provides a broad foundation for study, but while preparing a critical edition, every Sanskrit quotation must be checked against an original printed text or a reliable manuscript. Using an online copy, its permanent archive, edition and date of access should also be recorded.

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