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Collection: Part 10 · VIDEHA MITHILA MAITHILI DISCUSSION CRITICISM SERIES PART 10
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0:04–0:07Further elaboration of the answer.
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,
0:18–0:24so no new treatise on dharma composed in the present age would be accepted.
0:24–0:31Even if someone supported it out of partiality, not everyone would be deceived.
0:31–0:36If a present treatise on Dharma does not oppose an earlier one,
0:36–0:43the earlier treatise cannot have been accepted by only one or two persons or by no one,
0:43–0:49otherwise the present treatise could not gain universal support on its basis.
0:49–0:54Was there no treatise on Dharma before the present one?
0:54–0:55No.
0:55–1:01Apart from such scripture there is no proof that religious acts produce results,
1:01–1:07therefore, without prior proof no one would engage in religious action.
1:07–1:13Once religious action ceased, the pleasure resulting from it would also cease,
1:13–1:18and then no one would retain an interest in anything.
1:18–1:26In this sequence even desire itself would perish and life would disappear from the world.
1:26–1:32Conclusion, Scriptural Authority is supported by a beginningless tradition.
1:32–1:39For the foregoing reason, specialists may accept the authority of the present Veda in three ways.
1:39–1:47First, there may have existed before it a continuous succession of earlier Vedas whose authority was accepted
1:47–1:55by earlier learned people. Second, the succession of earlier and present Vedas may be beginningless
1:55–2:01and eternal like the uninterrupted flow of a river or third. When the Veda is destroyed
2:01–2:08in a periodic dissolution, the universally accepted Supreme Lord restores it, whereupon
2:08–2:15specialists accept its authority. This condition cannot arise through some modern
2:15–2:23sued author who disregards the ancient Vedic tradition. Whether the earlier Veda was trustworthy
2:23–2:31or not, such a person would be proved a deceiver. If the earlier Veda was trustworthy, making
2:31–2:38statements contrary to it is deception. If the earlier Veda was untrustworthy, a
2:38–2:44modern author who, without knowledge of the subject, incites people to break old
2:44–2:51rules or accept contrary new ones is likewise nothing but a deceiver.
2:51–2:54Refutation of the first to alternatives above.
2:54–3:01The first alternative is unacceptable because a succession of distinct Vedas existing at
3:01–3:05different times has never been observed.
3:05–3:11The continuity of the present Veda is easily explained by each pupil's recitation depending
3:11–3:18upon the identical recitation of his teacher, there is no ground for positing different
3:18–3:24Vedas at different times merely to explain similarity of recitation.
3:24–3:30The second alternative too is unacceptable, because the decline and fragmentation of Vedic
3:30–3:38learning are directly observed. Today there are rites enjoined by the Veda and mentioned
3:38–3:44by sages such as Manu that are not found in the available Veda.
3:44–3:48Human powers of understanding gradually decline.
3:48–3:55Just as the capacity to perform sacrifices, such as the Ashwamedha and Jassya has diminished,
3:55–3:58so has the capacity for study.
3:58–4:05It may be said that these sacrifices were not performed even in ancient times.
4:05–4:12No, then the vast portions of the Veda relating to these sacrifices would be pointless.
4:12–4:19Nor can it be held that the Vedic recitations prescribing rites practiced today were always
4:19–4:24only inferred and were never actually available.
4:24–4:30Even if phonemes are regarded as eternal, their sequence is not eternal, sequence
4:30–4:34depends upon successive utterance.
4:34–4:41phonemic order there is no word, and without the order of words within a sentence there
4:41–4:49is no sentence. Therefore, the view of Prabhkar, celebrated as the teacher, that an unseen
4:49–4:55Veda is always infurable, does not biffit his reputation as a teacher.
4:55–5:01Like human capacity for action, capacity for study also declines with the change
5:01–5:10of ages. Consequently, many branches of the Veda disappear, performance of the rites contained
5:10–5:16in those branches is interrupted, and the established system of conduct for classes
5:16–5:23and stages of life becomes disordered. For this reason the great sage Vyasa, observing
5:23–5:29the declining strength of human beings, said that humans are born short-lived and
5:29–5:37feeble in vitality. Observing the disruption of the Vedic tradition, he said that with
5:37–5:44every change of manvantara a new scripture is required for such people. Seeing the interruption
5:44–5:50of the tradition of action, he said that charity alone is the principal meritorious
5:50–5:58act in the Kali age. Seeing confusion in conduct, he said that people would be born
5:58–6:04who were absorbed only in gratifying the tongue and the sexual organ.
6:04–6:10It may therefore be inferred that even the known and available Veda will one day disappear
6:10–6:18because it is Veda or because it consists of a collection of sentences like the lost branches.
6:18–6:24In the same way, the following inferences are possible, all mountains will one day become
6:24–6:31dust because they are earth elemental things, like a destructible pot. The ocean will one
6:31–6:37day dry up because it is a reservoir of water, like a small pond. The sun will one day be
6:37–6:44extinguished because it is a luminous entity, like a lamp, and the Creator Brahm two will
6:44–6:50one day come to an end because, like us, he possesses a body.
6:50–6:54All these inferences accord with scripture.
6:54–6:58Objection to the foregoing view and its refutation.
6:58–7:05The objection is this, a future dissolution may be inferred in the manner stated above,
7:05–7:10but how can it be inferred that a dissolution occurred in the past?
7:10–7:15Because creation must necessarily follow every dissolution.
7:15–7:22If creation did not occur, the previous actions of living beings would remain fruitless.
7:22–7:29Without creation of the world there can be no experience of pleasure and pain and no knowledge,
7:29–7:34without these, the stream of action cannot be exhausted.
7:34–7:41Therefore, just as a dissolution will precede a future creation, a dissolution also preceded
7:41–7:43the present creation.
7:43–7:50Though the unseen merits of living beings bear fruit at different times, the regular recurrence
7:50–7:56of creation and dissolution should be understood like the regular recurrence of rain and the
7:56–8:00regular alternation of day and night.
8:00–8:08It is the very nature of unseen merit that its fruition is suspended during dissolution.
8:08–8:14For this reason, epics call creation and dissolution day and night.
8:14–8:20But what proves that all living beings are destroyed together in dissolution?
8:20–8:26It would be a strange notion that the entire universe divided into fourteen worlds is destined
8:26–8:33for destruction, while the inhabitants of small villages, fares, and marketplaces remain
8:33–8:36confident of their safety.
8:36–8:44Therefore, at the beginning of creation God's first born children, the sages Manu and others
8:44–8:49established the authority of the Veda and that same Veda has continued to the present
8:49–8:50day.
8:50–8:54A question and its answer.
8:54–9:00A question may arise at the beginning of creation, why should sages such as Manu
9:00–9:03accept the authority of the Veda?
9:03–9:10The answer is that, as in the case of medical science, they are assured of the Veda by regarding
9:10–9:14it as the instruction of a trustworthy person.
9:14–9:17How does this confidence arise?
9:17–9:23Through perception, these sages can see even imperceptible objects.
9:23–9:29But if the sages themselves are such seers, what need have they to accept the authority
9:29–9:31of the Veda?
9:31–9:37By their own conduct they show their descendants the proper path, so that the tradition of
9:37–9:40dharma may continue.
9:40–9:47This is compassion for living beings and the fulfillment of their own responsibility.
9:47–9:53A second possibility is that, when the latent impression of an invariable concomitance
9:53–9:59known in a previous birth is awakened, the sages infer God's freedom from deceit from
9:59–10:05from his being the father of the world, and his omniscience from his creation of a world
10:05–10:12containing diverse things, from this there arises firm confidence in God's trustworthiness.
10:12–10:19Alternatively, from a desire to propagate the path of Dharma, God himself creates many
10:19–10:26human forms of teachers and pupils and, just as a master of acting teachers by acting
10:26–10:34himself, causes the eminent persons of that age to engage in these roles and thereby establishes
10:34–10:37the authority of the Veda.
10:37–10:42Statements in the Puras and Epics support all three views.
10:42–10:46A second question and its answer.
10:46–10:52Suppose that the God-Initiated Vedic Tradition depends on the Veda of a previous creation,
10:52–10:58that the sage Kapila himself is the bearer of the Vedic tradition. The first view belongs
10:58–11:05to the theistic MMSA cause, the second to the followers of Kapila. But why would the
11:05–11:12Lord of the universe need a previous Veda? Not in order to know its subject matter,
11:12–11:20for he is eternally omniscient. Nor as a model for composing a new Veda, for omnipotent
11:20–11:28God requires no model for any composition nor in order to remove inconsistencies from
11:28–11:33the present composition for the people to whom he would teach the present Veda would
11:33–11:42have no knowledge of inconsistency with the earlier composition. If by virtue of omniscience,
11:42–11:47he knows this inconsistency, then he will also know the omniscience of the author
11:47–11:55of the Veda and every inconsistency will disappear of itself. Is the Veda of the previous creation
11:55–12:04unknown to God? Certainly not. If the eternal continuity of the Veda means only this, then
12:04–12:11objects such as pots may likewise be called eternal. This accords precisely with the Nya
12:11–12:19view. If this is not admitted, what remains is not theistic Mmevik Makronisivik Makron
12:19–12:27but only an impersonal Mmevik Makronisivik Makron. Therefore, without accepting that the
12:27–12:33Veda was composed by an omniscient being, the above kind of defense of Vedic authority
12:33–12:40cannot be understood. This establishes the invariable concomitance, and since a
12:40–12:46A supremely trustworthy being such as God is the author of the Veda, the Veda is established
12:46–12:49as authoritative.
12:49–12:52An objection and its answer.
12:52–12:59Why then, do followers of the Veda not honor the works of persons such as the Bugha?
12:59–13:05Do not think that such works are rejected merely because they were composed by persons
13:05–13:09who accepted the truth of doctrines opposed to the Veda,
13:09–13:15for Vedic adherents also honour the works of Jinnendra and Jagadindra,
13:15–13:19although they too were founders of such views.
13:19–13:28The reason for the honour is that those works do not oppose the ancient scriptures endorsed by the learned, but agree with them.
13:28–13:34Why? Then, are texts of external traditions rejected?
13:34–13:38because they contradict the established Veda.
13:38–13:42Why do some people nevertheless support them?
13:42–13:49Some lazy and timid persons wish to escape the duties of their Vara as, for example,
13:49–13:56a weaver from a village called Udumbargarta, who out of indolence toward religious obligations
13:56–14:00abandoned the Vedic path and adopted Buddhism.
14:00–14:06This is not possible for a Vedic adherent because he must fully perform his duties.
14:08–14:13Some persons support such texts out of compulsion because they have been
14:13–14:19ostracized by people of the three principal varas and lack sufficient qualification,
14:19–14:27as did scholars named Krithi and Prachkara. The situation on the Vedic path is the reverse,
14:27–14:33A person honoured by an external tradition does not readily gain entry, whereas someone
14:33–14:38expelled from the Vedic path is received by an external tradition.
14:39–14:46Some, like Sharabha, adopt external texts out of greed for every taste, making no distinction
14:46–14:53between what may and may not be eaten or drunk. This is impossible for a Vedic adherent,
14:53–15:00who carefully distinguishes what is fit and unfit to eat and drink.
15:00–15:04Persons such as Kraya, habituated to Sophistical reasoning,
15:04–15:09go over to external doctrines through partisanship.
15:09–15:14But no one can enter the Vedic path merely out of partisanship
15:14–15:18because Vedic initiation begins in childhood.
15:18–15:25Unreflective persons such as Zoika accept such doctrines through association with atheists,
15:25–15:33such entry is impossible into the Vedic path because membership is bound to hereditary lineage.
15:33–15:42Some, like Sugti, adopt external doctrines out of pride in yogic practice in order to attain steadiness of mind,
15:42–15:49but entry into the Vedic tradition requires a long process of disciplinary action.
15:49–15:52Some, like an idol mendicant named Esaminiya,
15:52–15:56slip into an external group for a livelihood,
15:56–16:01the Vedic community does not admit such sudden newcomers.
16:01–16:04Some people are confused like a child
16:04–16:07peering through the small hole of a brightly painted drum,
16:07–16:13The child takes one light to be many and deceived by fraudulent teachers,
16:13–16:17adopt external texts while mistaking evil for good.
16:18–16:20A Vedic follower is not like this.
16:21–16:26Seeing that eminent persons accept the authority of the Veda,
16:26–16:32he ascertains by inference the trustworthiness of its author and then follows the Veda.
16:32–16:41This resembles the conduct of a person seeking recovery from disease who follows the prescriptions of medical science.
16:41–16:49A question and its detailed answer. Yet what is the basis of the external doctrines?
16:49–17:02It 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.
17:02–17:08Grant that they have some basis, why concern ourselves with it?
17:08–17:15Nevertheless, if there is special curiosity, here the basis of the various Buddhist doctrines.
17:15–17:26The doctrines of universal momentariness and no self are founded on the practice of fallacious reasoning. This has already been stated.
17:26–17:34The doctrines of universal emptiness and cognitive forms are founded on distorted spiritual practice.
17:34–17:45Yogic discipline instructs the practitioner to train in emptying the mind, this teaching was misinterpreted as affirming the real emptiness of the world.
17:45–17:57Doctrines that obstinately cling to their own theses, such as bowing to a worship pillar and abandoning clothing, are founded on hatred of opposing viewpoints.
17:57–18:05They seek no proof for their own position and merely point out defects in the opposing position.
18:05–18:10The basis of the teaching of celibacy is the vedite self.
18:10–18:19For a discerning person takes whatever in an external tradition is not contrary to reason as compatible with his own doctrine.
18:19–18:28The doctrine of many mantras is based on seed syllables such as O which are common in Vedic mantras.
18:28–18:38But followers of external traditions superimpose the form of the worshipped deity upon the mantra. This is their own invention.
18:38–18:47To defend this superimposition by saying, the very form held in meditation is the deity is manifest deceit.
18:47–19:01It 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.
19:01–19:13Otherwise, 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?
19:13–19:21arms. But this reasoning is unacceptable. If every utterance of a sage were mantra, the
19:21–19:28number of mantras would be limitless, and if any object of meditation could become a deity,
19:28–19:35there would be no fixed form of a deity at all. The actual course by which external
19:35–19:42doctrines such as Buddhism arose is this. Some teacher established certain views in order
19:42–19:49to mislead some people and practiced them himself. His followers accepted them, put
19:49–19:56them into practice, interpreted them, and added new things, in this way external doctrines
19:56–20:04spread. Nothing in this process is incomprehensible. Therefore, once external doctrines have
20:04–20:10been refuted, doubt concerning the authority of the historical portions of the Veda
20:10–20:18has been removed and the possibility that any modern human being authored the Veda has been excluded,
20:18–20:25it follows that the Veda alone is necessarily authoritative because its sole author is God.
20:26–20:33A question and its answer. How is the final point, the removal of doubt concerning the
20:33–20:40authority of the historical portions of the Veda established? It is established by the fact
20:40–20:47that endorsement by eminent persons, divine authorship inferred from that endorsement,
20:47–20:53or the absence of human defects, the grounds of authority, are equally present in both
20:53–20:58the historical and the prescriptive portions of the Veda.
20:58–21:03One may ask, what is the object of the historical statements?
21:03–21:07The answer is, to convey their own meaning.
21:07–21:12One may then ask, what is to be achieved by conveying this meaning?
21:12–21:19The answer is acceptance of the available means of spiritual welfare, abandonment of
21:19–21:22contrary things, and liberation.
21:22–21:29In all these cases, true knowledge removes the causes of spiritual harm, makes available
21:29–21:34the means of spiritual welfare, and ultimately liberates the self.
21:34–21:39An examination of the nature of liberation.
21:39–21:42What then, is liberation?
21:42–21:47The absolute cessation of suffering from the very nature of the self.
21:47–21:50What is this absoluteness?
21:50–21:57It is being qualified by the absence of every entity whose nature is suffering.
21:57–22:01How is the absence of all suffering possible?
22:01–22:05When all the causes of suffering have been destroyed.
22:05–22:10But does a human being not desire such a result?
22:10–22:11No.
22:11–22:18Only what is unreal, undesired, impossible, or outside the scope of a human goal is not
22:18–22:24desired, the absolute cessation of suffering is not of this kind.
22:24–22:31Since it is established by valid means of knowledge, it is real, acceptable to everyone,
22:31–22:39and also an object of desire, because suffering by its very nature is an object of aversion.
22:39–22:44Is the cessation of suffering desired in order to obtain pleasure?
22:44–22:50No, for the cessation of suffering is not the cause of pleasure.
22:50–22:53Are the two invariably concomitant with each other?
22:53–22:59No, no such invariable concomitance is established.
22:59–23:03The absence of suffering is not pervaded by pleasure.
23:03–23:10An objection may be raised, pleasure is pervaded by the absence of suffering.
23:10–23:16In that case people would desire pleasure in order to remove suffering, and the contrary
23:16–23:22undesirable consequence would be that the supreme human goal is already accomplished
23:22–23:25merely by the absence of suffering.
23:25–23:32Is the absence of suffering not experienced and therefore incapable of being an object
23:32–23:33of desire?
23:33–23:40No, a suffering person longs to remove suffering even without cognition of its absence.
23:40–23:48Otherwise, why would he sometimes commit suicide, in which there is complete unconsciousness?
23:48–23:53It may be said that such a person is undiscerning.
23:53–23:58But what relevance has discernment or lack of discernment here?
23:58–24:05A things being desired makes it a human goal, as in the general desire for a woman, whether
24:05–24:09the union is sanctioned by dharma or not.
24:09–24:14The difference between the discerning and the undiscerning is only that the discerning
24:14–24:21person, fearing the grave harm that may result from immoral action, obeys the injunction
24:21–24:26of scripture, whereas the undiscerning person does not.
24:26–24:32If the preceding view were accepted, even the cessation of pain caused by a thorn prick
24:32–24:38and the like would not be an object of desire, because it is not separately sought through
24:38–24:40deliberate reflection.
24:40–24:47It may be said that the cessation of pain is known as soon as it occurs.
24:47–24:53The absence of suffering that constitutes liberation is likewise known through inference
24:53–24:56and verbal testimony.
24:56–25:02If it is said that the absence of suffering is not perceptible, then a person who desires
25:02–25:09the eradication of sin would undertake expiation in vain, for the absence of sin, and the
25:09–25:15consequent absence of future suffering are not perceptible, and he would never know whether
25:15–25:21whether the sin had been removed or future suffering would not occur.
25:21–25:27It may be objected that, although the cessation of suffering is noble, it is not known at
25:27–25:33present, this much is sufficient for it to be a human goal.
25:33–25:38Quite so, the same applies to the complete absence of suffering.
25:38–25:44It may then be asked, in liberation pleasure is destroyed together with suffering, so how
25:44–25:48How can the absence of suffering be a desired goal?
25:48–25:55The answer is that an intensely attached person may disregard the defects of an object and
25:55–26:02be drawn toward it likewise, an intensely detached person may undervalue its merits
26:02–26:05and turn away from it.
26:05–26:10Food made from a mixture of honey and poison is an example.
26:10–26:16There are people in the world possessed of such profound dispassion.
26:16–26:21Nor are pleasure and pain present in equal measure in life.
26:21–26:25Pain is certainly greater than pleasure.
26:25–26:31Pain is not always accompanied by a means to pleasure, whereas pleasure is generally
26:31–26:34surrounded by means to pain.
26:34–26:40How tiny a spark of pleasure lies in something acquired in accordance with dharma and how
26:40–26:47How many countless rainy days of pain are spent acquiring and safeguarding it?
26:47–26:53The condition of wealth acquired through Adharma cannot even be imagined.
26:53–26:59Let people judge for themselves whether there is the slightest admixture of pleasure in
26:59–27:03the pain caused by a thorn prick and the like.
27:03–27:09Even heavenly pleasure is pierced through by the arrows of suffering.
27:09–27:15For this reason, the instruction to separate pleasure from pain and enjoy pleasure alone
27:15–27:21like separating grain from chaff is practically impossible.
27:21–27:27The afforsed absence of suffering is possible because it can be produced.
27:27–27:34Its result is beneficial because the recurrence of suffering can thereafter be prevented.
27:34–27:43What does the desire for the absence of suffering intensify any craving for an undesirable object?
27:43–27:46Refutation of the view that pleasure is eternal.
27:46–27:52The statement that pleasure is eternal is not true because the non-apprehension of
27:52–27:56what ought to be apprehended contradicts it.
27:56–27:59Can scripture serve as its proof?
27:59–28:00No.
28:00–28:06If non-apprehension defeats the assertion, scriptural testimony cannot stand.
28:06–28:13Otherwise, even a scriptural statement that a stone floats would have to be accepted as
28:13–28:15true.
28:15–28:22Eternal pleasure is also not an object of desire, because it is always already attained,
28:22–28:26one does not desire what is already possessed.
28:26–28:32Can even an attained object be desired through error as when someone searches for the gold
28:32–28:36necklace already worn around his neck?
28:36–28:37No.
28:37–28:44In a doctrine that regards pleasure as conscious and self-luminous, such an error concerning
28:44–28:47pleasure is impossible.
28:47–28:51Nor is eternal pleasure something to be attained.
28:51–28:54It cannot be produced because it is eternal.
28:54–28:58It cannot be modified because it is immutable.
28:58–29:03It cannot be refined because no additional exhalance can be added to it.
29:03–29:10It cannot be acquired because its relation to the self is eternal and it cannot be made
29:10–29:15known because its cognition to is held to be eternal.
29:15–29:22If cognition is not eternal, then in the absence of its cause, namely the body, it will not
29:22–29:24arise.
29:24–29:30And if cognition can arise without a body, the body is no longer its cause, then, because
29:30–29:38conjunction between self and mind is available everywhere, every person would know everything.
29:38–29:45It may be said that cognition and its object are both eternal, but their relation is
29:45–29:51an impermanent entity different from the six categories like posterior non-existence,
29:51–29:59once produced it is never destroyed. No. There can be no new category besides existence
29:59–30:07and absence. The relation is not an absence because it has no counter positive. If it
30:07–30:14is existent then because it is produced it must also be destroyed since there is no
30:14–30:20no further condition preventing the relation between production and destruction.
30:20–30:26If the destruction of ignorance is regarded as the relation to eternal cognition and pleasure,
30:26–30:30we have no objection to this view.
30:30–30:36Ignorance is not different from the 21 kinds of suffering or defect, and the destruction
30:36–30:42of these sufferings is the goal of human life, this has already been stated.
30:42–30:49That desire for eternal pleasure does not lead to an auspicious result.
30:49–30:55By becoming the cause of a latent impression of pleasure, this desire may generate pleasure
30:55–31:01again and when a person longing for a higher pleasure fails to obtain it, he may run even
31:01–31:05toward inferior sensory pleasure.
31:05–31:11There is a well-known saying, when an extraordinarily beautiful woman is unavailable, a lustful
31:11–31:20youth may turn even toward an animal. A question and its answer. The question now arises, is
31:20–31:28the self-self-luminous by its own nature or not? The answer is this, if you have faith,
31:28–31:34ask the Upaniyads, if you are impartial, ask your own experience, and if you follow
31:34–31:40the path of reasoning, determine that the self is not identical with the pleasure and
31:40–31:46cognition produced by contact between sense organ and object.
31:46–31:52There is no ground for treating the self, which is different from pleasure and cognition as
31:52–31:55identical with either of them.
31:55–32:01The basis for the use of the word pleasure is such effects as the gratification of the
32:01–32:08senses, attachment, agreeableness, or regarding something as once on, and the basis for
32:08–32:15For the use of the word cognition is such effects as object directedness, recollection,
32:15–32:18and latent impression.
32:18–32:22These effects are not present in the self.
32:22–32:23Conclusion
32:23–32:29Therefore, having acquired knowledge of the self from scripture and having established
32:29–32:35through well-ordered reasoning by refuting rival doctrines, that the self is wholly
32:35–32:42distinct from all rejectable agents such as body, mind, senses, and objects, the practitioner
32:42–32:50who has acquired such spiritual wealth as faith, control of mind, fortitude, and detachment
32:50–32:56from sense objects should begin meditation on the self through yogic practice that concentrates
32:56–33:03the mind. Through this discipline the meditator is freed from bondage to sasra. At the
33:03–33:11beginning of meditation or inquiry into the self, external objects present themselves.
33:11–33:18From the study of external objects arose Mme with Macron, S.A. with Macron philosophy, the
33:18–33:25CRVK doctrine to arose from the same study. A mantra of the Kaha Upaniyad refers to this
33:25–33:32view of the self elaborated by the Kravaz. To abandon this view, the Upaniyad states
33:32–33:38that the Self is neither action nor anything connected with action.
33:38–33:45Thereafter comes the stage of meditating on the Self as non-different from objects.
33:45–33:52Whatever exists is the Self alone, the doctrine of the Tridings is based on this meditation.
33:52–33:58The Yakra Buddhist view that the entire world composed of the five aggregates is the
33:58–34:03The self or consciousness also arises from this same basis.
34:03–34:10To refute it, the Upaniya describes the self as devoid of qualities, substances and all
34:10–34:12such categories.
34:12–34:18Thereafter comes the stage of meditating on the self as the exclusion of all external
34:18–34:21and internal reality.
34:21–34:27The doctrine of Brahman transformation, according to which nothing exists apart from Brahman,
34:27–34:32is founded on this exclusionary meditation on the self.
34:32–34:38It is only an intermediate path toward Advat Vednata.
34:38–34:46The Buddhist doctrines of total emptiness and no self also arise from this plane of meditation.
34:46–34:52The Upaniadic statement that in the beginning of creation there was only non-being refers
34:52–34:54to this standpoint.
34:54–35:00To refute it, the Upaniyad states that those who accept the destruction of the self fall
35:00–35:03into dreadful darkness.
35:03–35:10Thereafter comes the stage of meditating on the self as different from the real world.
35:10–35:13Sakyā philosophy rests on this basis.
35:13–35:20The view that power alone is the cause of the world and that the self is pure, inactive
35:20–35:24and unattached also arises from this meditation.
35:24–35:31The Upaniadic statement that the Self is beyond Prakti supports this standpoint.
35:31–35:37But the Upaniadic declaration that there is no real entity different from the Self refutes
35:37–35:39this doctrine.
35:39–35:45Thereafter comes the stage of meditating on the Self as the sole reality.
35:45–35:49The Advat doctrine is based on this.
35:49–35:56Upaniatic statements that, when Brahman is known, nothing else is seen and the seer becomes
35:56–36:01one with the scene also described this stage.
36:01–36:07But another declaration that in Brahman there is neither duality nor anything opposed to
36:07–36:12duality removes the limitation of this stage.
36:12–36:18In this way, when all latent impressions of every experience have been erased, even
36:18–36:25When the pure Self is no longer known conceptually, then there arises non-conceptual knowledge
36:25–36:27of the pure Self.
36:27–36:34The highest form of Vednata is based on this stage of meditation.
36:34–36:40Statements that the pure Self lies beyond speech and mind describe this stage.
36:40–36:45This non-conceptual knowledge of the Self is not to be abandoned, because it is like
36:45–36:54the crowning stone of the city of liberation. From even this state the self itself is liberated,
36:54–36:58Nya philosophy examines this final stage.
36:58–37:04Scriptural statements that the self, satiated with every object of enjoyment and knowing
37:04–37:11its own nature and existence, returns once more into itself accurately describe this
37:11–37:18final stage of meditation. Therefore, one who wishes to meditate correctly should avoid
37:18–37:24all mistaken paths of meditation and enter the proper path. Even if confusion arises
37:24–37:30concerning the right and wrong directions on the road to liberation, proper entry will
37:30–37:35enable the target seeking arrow to strike its mark.
37:35–37:43verses. For people terrified and disoriented by the dense darkness spread across the abandoned
37:43–37:50territories of many rival doctrines, Ujjana, their guide, removed the obstructions by means
37:50–37:57of reasoning, common understanding, and scriptural testimony, and opened the road to liberation
37:57–38:04for them. I shall not be pleased by the praise of a person who is unqualified to
38:04–38:08to understand the merits of this work.
38:08–38:14How can a painter's glory be increased if a crowd of blind people praises a painting?
38:14–38:20Let people criticize this work only by pointing out its defects.
38:20–38:26Learned persons are certainly pleased when their attention is drawn to factual errors they
38:26–38:29have committed unknowingly.
38:29–38:31Timatata Vivaika.
38:31–38:34Detailed Bibliography.
38:34–38:37Bibliography with Mathili annotations.
38:37–38:44This bibliography arranges by subject selected major sources on the original Sanskrit text,
38:44–38:51principle commentaries, translations, other works of Udhyankarya, Nya, Vaika, Buddhist
38:51–38:59logic and philosophy, inquiry into the self, Indian politics, translation theory, and comparative
38:59–39:06philosophy. Titles of original works have been retained as they appear in the publications,
39:06–39:14the usefulness of each entry is briefly stated in Mathili. Since many reprints of older
39:14–39:19books are available, researchers should always record separately the particular
39:19–39:28edition year and page number used when citing them. One, original text, major editions,
39:28–39:33commentaries and translations. One, Udyan career.
39:33–39:39Timatavavi Vekha An early printed edition edited by Javananda
39:39–39:49Vidyasara. Calcutta Gaya Press, 1873. Usefulness, this early edition is fundamental
39:49–39:55for understanding the printing history of Timatata Viveka and is especially useful for
39:55–39:57comparing textual variants.
39:57–40:002. Ujjan Karya
40:00–40:04Timatata Viveka or Bodh Dhikra
40:04–40:10Edited by Vindevar Prastha Dvived and Lakma Evit Makronistya Druvya with Sanskrit commentaries
40:10–40:19by Akram Isra, Bhagratha Hakkura, Raghuntha Tarki Karumai, Mathuntha Tarkavga, and others.
40:19–40:29Bibliotheca Indica, Calcutta, Asiatic Society of Bengal, 1907-1939, Six Parts.
40:29–40:35Usefulness – One of the most important critical publications for understanding the
40:35–40:42the works extensive commentary tradition, textual variants, and Navya Nya interpretations.
40:42–40:443. Udyan Karya.
40:44–40:47Teema Tattvavi Vekha.
40:47–40:54With Raghunthais Dhiti, Akra Misra's Kalpalat, and the notes of R. M. Tarkalakra, edited
40:54–41:00by Irjavra A. with Macron S. T. R. Dhruvia and Harirma A. with Macron S. T. R. Shukla.
41:00–41:06Banaras Chakhamba Sanskrit Series Office, 1937
41:06–41:10Usefulness Useful for a systematic study of the
41:10–41:15original argument together with the dhiti and kalpalat, it illuminates the reception
41:15–41:18of the work within the Nya tradition.
41:18–41:204. Udhyan Karya
41:20–41:26Timatavavi Vika Sapa Rabnav Dopita Sapriya C.A.
41:26–41:30edited and translated by Kedaran Tha Trife.
41:30–41:36Varanasi KN Tripathi, 1983
41:36–41:43Usefulness because it provides a Hindi explanation and appendices alongside the Sanskrit text,
41:43–41:48it is helpful for comparative translation studies and technical terminology.
41:48–41:515. Udhyan Karya
41:51–41:57Seema Tattava Vivaika with Bengali translation and exposition by Nanta
41:57–42:07Trif. Calcutta Sanskrit College Research Series 3 volumes 1984 to 1990.
42:07–42:14Usefulness important for comparing methods of philosophical translation into an eastern
42:14–42:19Indian language and modern linguistic presentations of Ujjana's reasoning.
42:19–42:266. Udhyankarya. Teema Katava Viveka or Baudh Jhikra.
42:26–42:34Reprint with Kalpalat, Prakik and Dhiti. Calcutta Asiatic Society 1986.
42:34–42:47Usefulness and accessible reprint with extensive Sanskrit commentaries, making the original text and traditional exegesis available to researchers in a single volume.
42:47–42:517. Chitrarekhavi, Kher and Shiv Kumar.
42:51–42:57Timakattava v Vekha of Udhyana, text and translation with notes.
42:57–43:02Delhi, Eastern Book Linkers from 1987.
43:02–43:14Usefulness, a combined presentation of the Sanskrit text, English translation and notes, useful for a modern explanation of difficult Nya arguments.
43:14–43:228. N. S. Dravid. Atma Thattavavi Vekha by Udhyankarya, translation,
43:22–43:30explanation and analytical critical survey. Shimla Indian Institute of Advanced Study,
43:30–43:391995. Usefulness because it contains a complete English translation, exposition and analytical
43:39–43:46survey, it is a major standard work for modern research on Timatha Tvavevaika.
43:46–43:549. Udyan Karia. Timatha Tvavevaika. With Niraas Timatha Tvaveveshi, Gaddharais
43:54–44:01Boddhri Kravivti, and Raghunthais Dhiti edited by Hohirja Evitma Kronistiar.
44:01–44:03Second edition.
44:03–44:09Varanasi Chokhamba Sanskrit Series Office, 1997.
44:09–44:16Usefulness, useful for textual examination together with later Navyaña interpretations,
44:16–44:21it clarifies the subtle arrangement of terms in the arguments.
44:21–44:2310. Udhyan Karya.
44:23–44:28Teema Tatavavi Vika Akramir Katakal Palat Vithyopeta
44:28–44:37Edited by Kiorantha J. H. A. with Macron, R. Udjana, Granthvili, Volume 1, 2008
44:37–44:43Usefulness – A comparatively recent edited text with the Kalpalat, it shows the place
44:43–44:47of the work within the collected writings of Udjana.
44:47–44:5011. Kishore Kumar Chakrabarty
44:50–44:55Annotated translation of Udhyana's Timatata Vivaika.
44:55–44:59Journal of Indian Philosophy and Religion.
44:59–45:08Volume 30, 2025, pp. 163 to 171.
45:08–45:14Usefulness, an introduction to a recent annotated translation project, it indicates
45:14–45:20a way of reading Udhyana's arguments in the language of modern analytic philosophy.
45:20–45:2312. Gajendra Thakur
45:23–45:28Timatata Vivaika, a Mathili translation from Sanskrit.
45:28–45:33Vidhe, the first Mathili fortnightly e-journal.
45:33–45:40First edition 2004, enlarged edition, 2026.
45:40–45:46Usefulness, the original study text available in Mathili, it presents Sanskrit reasoning
45:46–45:51through Mathili's syntax while preserving Nya technical terminology.
45:51–45:56Two other works of Udhyankarya and studies on Udhyana.
45:56–46:0213. Udhyankarya. Kusumajali or Hindu proof of the existence
46:02–46:07of God. With the commentary of Haridh Sabhakarya,
46:07–46:12edited and translated into English by E. B. Kauval.
46:12–46:17Calcutta Baptist Mission Press, 1864.
46:17–46:23Usefulness – An early English medium for understanding Ujjana's celebrated arguments
46:23–46:29for the existence of God, a comparative text for the discussion of God in Timakattava
46:29–46:30Viveka.
46:30–46:3314. Ujjan Karya.
46:33–46:40Nya Kusumjali translated and explained by N.S.Gravit
46:40–46:46New Delhi Indian Council of Philosophical Research from 1996
46:46–46:53Usefulness a modern analysis of Nya inferences concerning God's existence, casualty and
46:53–47:01omniscience extremely useful for understanding the latter part of Timakatava Viveka
47:01–47:1015 Ujjan Karya, Nyavattika Taperya Pariyur De, edited by Anantlal Thakur, New Delhi Indian
47:10–47:18Council of Philosophical Research, 1996. Usefulness, a refinement of Vkaspati Mishra's
47:18–47:25Tattparyak, it clarifies Ujjana's relation to the Nyastra tradition and his exegetical
47:25–47:29method. 16. Udyan Karya.
47:29–47:37Kirval. With the commentary of Varadham Nodhya, edited by Sivakandra Shravbhama. Calcutta Asiatic
47:37–47:42Society from 1911, 3 parts.
47:42–47:48Usefulness Udyana's important exposition of the Prasthap Dabhya, a primary source
47:48–47:56for understanding the theories of substance, quality, action, universal, and inheritance.
47:56–48:0017. Ujjan Karya. Kirwal.
48:00–48:06Edited by Gaurinath Sastry. Varanasi Research Institute, Sampurna Nand
48:06–48:13Sanskrit University, 1980. Usefulness – a systematically edited text
48:13–48:19On Vaika categories, it provides the background for discussions of the distinction between
48:19–48:25quality and qualified substance and between part and whole.
48:25–48:2918. Ujjan Karya. Lakaval.
48:29–48:36Edited by Vindevar Prashtaan. Banaras, Vraj Bhushan Das and Company,
48:36–48:401897. Usefulness, concise definitions of the
48:40–48:47the Vaika categories and introductory text for Udhyana's metaphysical terminology.
48:47–48:5219. Udhyan Karya. Lakavel.
48:52–49:00Edited by Antha J. Chavith Macron, Mithil Vaidipa Granthamal 14, 1963.
49:00–49:06Usefulness, an edited edition connected with Mithila's Nya tradition, useful for
49:06–49:11the analysis of definitions and textual comparison.
49:11–49:1620. Musashi Tachikawa – The structure of the world in Udhyana's realism
49:16–49:26Though direct, D. Radar 1981 – Usefulness and analysis of Udhyana's realism, categorical
49:26–49:30structure and worldview based on the Lakavel and Kirval
49:30–49:3821. George Chemparty An Indian Rational Theology, Introduction to
49:38–49:44Udhyana's Nya Kusunjali. Denubili Research Library 1.
49:44–49:51Laden, Brill, 1972. Usefulness, an authoritative modern study of
49:51–49:58Udhyana's Rational Theism, God's Relation to the World, and the Purpose of Creation.
49:58–50:0222. Kishore Kumar Chakrabarty
50:02–50:07Classical Indian philosophy of mind, the Nyadualist tradition.
50:07–50:13Albany, State University of New York Press, 1999
50:13–50:20Usefulness, a modern reinterpretation of Nyadheories of the self, mind, cognition,
50:20–50:27and memory, the material on Timatha Tvaveveka in the appendix is especially relevant.
50:27–50:3323. Jonaradan Ghaneri. The Concealed Art of the Soul.
50:33–50:42Oxford, Oxford University Press, 2007. Usefulness, a broad study of Indian theories
50:42–50:48of the self, ethics, and epistemology, it develops a comparative understanding of the
50:48–50:51Nya self and Buddhist no self.
50:51–51:0124. Joy Ling. Udyana. Routledge Encyclopedia of Philosophy, 1998.
51:01–51:08Usefulness, a concise encyclopedic introduction to Udyana's life, works, and philosophical
51:08–51:13significance useful for initial orientation.
51:13–51:1925. Billy David Burke. An analysis of Udyana's arguments against
51:19–51:26the Buddhist doctrine of Kabgah as presented in the Timatatava Viveka.
51:26–51:28Doctoral dissertation.
51:28–51:34University Microfilms International 1989 – 3 volumes.
51:34–51:41Usefulness – a detailed analysis of Udyana's arguments against the doctrine of momentariness
51:41–51:46with special emphasis on the first section of Timatatava Viveka.
51:46–51:523. Primary Nya, Vaika Texts, Epistemology, and History.
51:52–51:5426. Gautama.
51:54–51:56Nyaasthra.
51:56–52:03With Vtasyanaya's Bhya and Udyodhkaras Vrtika, English translation by Gantha J. Chavit
52:03–52:10Macron, Delhi, Motilal Banarsidas, 1999 reprint, 4 volumes.
52:10–52:17Usefulness – the fundamental Nya basis for valid knowledge, inference, debate, fallacious
52:17–52:24reasons and liberation – the background to Ujjana's entire method of reasoning.
52:24–52:2527.
52:25–52:29Kada – Vaikastra.
52:29–52:35Available in various Sanskrit commentaries and modern translations.
52:35–52:42Notice the foundational aphorisms on substance, quality, action, universal, particularity
52:42–52:47and inheritance, the metaphysical basis of Timatatava Viveka.
52:47–52:4928. Prasthapda.
52:49–52:54Padarthadharma Sagraha or Prasthapdaabhya.
52:54–52:59Published in many editions together with Udhyanas Kirwan.
52:59–53:05Usefulness a developed presentation of the Vaika categories and indispensable primary
53:05–53:12source for understanding the theories of quality and qualified substance, casualty and
53:12–53:13the self.
53:13–53:1729. Jitendra S. Jaitley Ed.
53:17–53:22Prasthap Daghiaam with the commentary Kirval of Udhyankarya.
53:22–53:24Second edition.
53:24–53:29Baroda Oriental Institute, 1991.
53:29–53:35Usefulness a combined text of Prasthapda and Udhyana, a standard edition for reading
53:35–53:41Vaika metaphysics and Udhyana's method of interpretation together.
53:41–53:4430. Satish Chandra Chatterjee.
53:44–53:51The Nyaya Theory of Knowledge Calcutta University of Calcutta, 1939
53:51–53:57Numerous Reprints Usefulness and Accessible Yet Serious Examination
53:57–54:03of Perception, Inference, Comparison, and Verbal Testimony, and Introduction to Nyaya
54:03–54:09Epistemology 31 D.M. Datta
54:09–54:16The Six Ways of Knowing Calcutta University of Calcutta, 1932
54:16–54:20Later Reprints Usefulness, a comparative study of Indian
54:20–54:28theories of valid knowledge, it clearly outlines the sources of knowledge accepted by Nya and
54:28–54:31other philosophical systems.
54:31–54:3832 B.K. Matilan Perception, an essay on classical Indian theories
54:38–54:48of knowledge. Oxford, Clarendon Press, 1986. Usefulness, a modern analysis of Indian theories
54:48–54:54of perception, non-conceptual and conceptual cognition and the relation between object
54:54–55:06and cognition. 33. B. K. Matilal. Logic, language and reality. Delhi, Mothilal Banarsidas,
55:06–55:15Usefulness – An important collection of essays connecting Indian logic, philosophy of language,
55:15–55:19and realism with modern philosophical questions.
55:19–55:2034.
55:20–55:21B.K.
55:21–55:26Matilal – The character of logic in India.
55:26–55:30Edited by John Arden Ghaneri and Hiraman Tiwari.
55:30–55:36Albany State University of New York Press 1998.
55:36–55:44Usefulness and influential study of the nature of Indian logic, methods of debate and the
55:44–55:48limits and possibilities of formalization.
55:48–55:4935.
55:49–55:51Stephen H. Phillips.
55:51–55:57Epistemology in classical India, the knowledge sources of the Nya School.
55:57–56:05New York Routledge 2012 Usefulness a modern, text-based and analytical
56:05–56:12introduction to Nya valid knowledge, epistemic warrant, doubt and cognition.
56:12–56:1836. Carl H. Potter, Ed Indian Metaphysics and Epistemology,
56:18–56:25the tradition of Nya Veyika up to Gegeya. The Encyclopedia of Indian Philosophies,
56:25–56:33Volume 2 Princeton University Press Motilal Banarsidas, 1977
56:33–56:41Usefulness – A detailed history and bibliography of Nya, Vaika texts, philosophers, and doctrines
56:41–56:48from Gautama to Gegeya 37. Carl H. Otter and Sibhajibhan Bhattacharya
56:48–56:55Indian Philosophical Analysis Nya Vayika from Gegeya to Raghuntha,
56:55–57:01Iromai. The Encyclopedia of Indian Philosophies, Volume 6.
57:01–57:08Princeton, Delhi, 1993. Usefulness, a history of the development
57:08–57:13of Navyaanya and its analytical tradition through Raghuntha, useful for the background
57:13–57:21of the commentators on Tima Thattva Viveka. 38. Wilhelm Haapfass.
57:21–57:28On Being and What There Is. Albany State University of New York Press,
57:28–57:331992. Usefulness, a historical and critical study of
57:33–57:41Vaika ontology, categories and being. 39. John Arden Ghaneri.
57:41–57:46Philosophy in Classical India – The Proper Work of Reason
57:46–57:50London – Routledge, 2001.
57:50–57:57Usefulness – It re-establishes Indian reasoning, philosophical method and scholastic debate
57:57–58:00within the context of modern philosophy.
58:00–58:0440. J. N. Mohanti
58:04–58:06Classical Indian Philosophy
58:06–58:11Lungham, Roman and Little Field, 2000.
58:11–58:16Usefulness of Philosophical Rather than merely historical, examination
58:16–58:24of the principal traditions of Indian philosophy helpful for comparing Nya and Buddhist views.
58:24–58:2841. Surindranath Das Gupta.
58:28–58:36A History of Indian Philosophy Cambridge, Cambridge University Press, 1920-1955.
58:36–58:455 volumes. Usefulness a comprehensive history of Indian philosophy providing extensive context
58:45–58:52for the development of Nya, Vaika, Yakra, Madhyamaka and Buddhist logic.
58:52–59:0242 S. Radha Krishnan. Indian Philosophy. London, George Allen and Unwin. 1923 to
59:02–59:101927 – 2 volumes. Usefulness – a classical survey of Indian philosophy with a comparative
59:10–59:16presentation of the basic concepts of Nya, Vaika and Buddhist thought.
59:16–59:2243 M – Hirayana. Outlines of Indian philosophy.
59:22–59:30London – George Allen and Unwin. 1932 – Numerous reprints.
59:30–59:37Usefulness a concise, clear and reliable outline of Indian philosophy, a foundational introduction
59:37–59:39for study.
59:39–59:4044.
59:40–59:43Arthur Berrydale Keith.
59:43–59:45Indian Logic and Atomism.
59:45–59:50Oxford, Clarendon Press, 1921.
59:50–59:57Usefulness an early western study of Nya, Vaika Logic and Atomism, a source of historical
59:57–59:58importance.
59:58–1:00:054. Buddhist Logitech, Momentariness, Vijannavada, Apoha, and No Self.
1:00:05–1:00:0845. Digga.
1:00:08–1:00:12Pramas Mukkaya Prakyaka Paricheda.
1:00:12–1:00:18English translation by Masaki Hattori, Digga, on Perception.
1:00:18–1:00:21Harvard Oriental Series 47.
1:00:21–1:00:26Harvard University Press, 1968.
1:00:26–1:00:32Usefulness a primary source for understanding Buddhist theories of perception, freedom
1:00:32–1:00:38from conceptual construction, and the nature of cognition background to Udhyana's discussion
1:00:38–1:00:40of Vijannavada.
1:00:40–1:00:4146.
1:00:41–1:00:42Gharmakrti.
1:00:42–1:00:43Pramavrtika.
1:00:43–1:00:51Available in various Sanskrit, Tibetan, and modern translated editions.
1:00:51–1:00:58Usefulness a developed Buddhist presentation of momentariness, causal efficacy, inference,
1:00:58–1:01:05and apoha, the philosophical basis of Ujjana's principal prima facie positions.
1:01:05–1:01:0847. John D. Dunnil.
1:01:08–1:01:12Foundations of Dharmakriti's philosophy.
1:01:12–1:01:17Boston, Wisdom Publications 2004.
1:01:17–1:01:24Usefulness – a sound modern introduction to Dharmakriti's epistemology, casualty, momentariness,
1:01:24–1:01:26and conceptual cognition.
1:01:26–1:01:2748.
1:01:27–1:01:31George's B. J. Dreyfus.
1:01:31–1:01:33Recognizing Reality.
1:01:33–1:01:40Albany State University of New York Press, 1997.
1:01:40–1:01:46Usefulness – an extensive study of Dharmakriti's philosophy and the Tibetan exegetical
1:01:46–1:01:51tradition, it explains Buddhist anterialism and epistemology.
1:01:51–1:01:5549. Anankalal Thakur Ed.
1:01:55–1:01:57Ratnakritini Bandhaval
1:01:57–1:02:04Patna Kashi Prasad Jayaswal Research Institute, 1957
1:02:04–1:02:10Usefulness A standard Sanskrit edition of Ratnakriti's works on Buddhist logic, a
1:02:10–1:02:18direct source for arguments concerning momentariness, apoha, and the denial of the self.
1:02:18–1:02:2650 A.C. Seneb Makhtar Maud An 11th century Buddhist logic of exists.
1:02:26–1:02:31Daudrecht D. Radle, 1969
1:02:31–1:02:37Usefulness – A translation and analysis of Rakhnakrati Eskabagasiddhi useful for
1:02:37–1:02:43understanding the subtle structure of Buddhist reasoning contemporary with Ujjana.
1:02:43–1:02:4851. Vasubandhu. Abhidharma Kobaya.
1:02:48–1:02:55English translation by Leo M. Pridhin from Louis de la Vallipousson's French translation.
1:02:55–1:03:04Berkeley, Asian Humanities Press. 1988-1994 volumes.
1:03:04–1:03:11Usefulness an extensive Abhidharma background to the aggregates, momentariness, karma, rebirth,
1:03:11–1:03:14and the doctrine of no self.
1:03:14–1:03:1752. Richard P. Hayes.
1:03:17–1:03:21Dhingga on the interpretation of science.
1:03:21–1:03:25Daudrecht Clure, 1988.
1:03:25–1:03:31Usefulness a modern analysis of Dhingya's theories of language, inference and a poha,
1:03:31–1:03:36a context for the dispute over word meaning.
1:03:36–1:03:3853. Dan Arnold
1:03:38–1:03:42Buddhists, Brahmans and Believe
1:03:42–1:03:47New York Columbia University Press, 2005
1:03:47–1:03:54Usefulness and examination of the interrelations among epistemology, reasoning and religious
1:03:54–1:04:00belief in South Asian philosophy of religion, a modern study of Buddhist Brahmanical
1:04:00–1:04:06Controversy. 54. Mark Sidrates.
1:04:06–1:04:13Buddhism as Philosophy. Aldershot, Ashbethi, 2007.
1:04:13–1:04:19Usefulness and analytical introduction to Buddhist no-self, momentariness, madhyamka
1:04:19–1:04:24and yakra especially useful for comparative readers.
1:04:24–1:04:3055 Mark Sidritz, Even Thompson, and Dan Jahabi, Eds.
1:04:30–1:04:32Self, No Self.
1:04:32–1:04:38Oxford, Oxford University Press, 2011.
1:04:38–1:04:44Usefulness, a multi-dimensional comparative study of the self, no self controversy in
1:04:44–1:04:48Indian analytic and phenomenological traditions.
1:04:48–1:04:5256 Jai El Garfield.
1:04:52–1:04:55The Fundamental Wisdom of the Middle Way
1:04:55–1:05:01Oxford, Oxford University Press, 1995
1:05:01–1:05:08Usefulness, a translation and exposition of Nagarjuna's Emelamajam Kakrit, it clarifies
1:05:08–1:05:13the philosophical implications of emptiness and the tetralymma.
1:05:13–1:05:2057. David J. Kalupana, a history of Buddhist philosophy.
1:05:20–1:05:25Honolulu University of Hawaii Press, 1992.
1:05:25–1:05:31Usefulness – A history of the development of Buddhist philosophy from early Buddhism
1:05:31–1:05:37through the Mahina, a broad context for Ujjana's Buddhist prima facie positions.
1:05:37–1:05:3858.
1:05:38–1:05:42Fyodor Apolitovich Sturbat Sky.
1:05:42–1:05:44Buddhist Logic.
1:05:44–1:05:51Leningrad 1930 to 1932, to volumes, later reprints.
1:05:51–1:05:57Usefulness, an extensive presentation of historical importance on the Digha,
1:05:57–1:06:02Dharmakrithi tradition, although several of its interpretations now require
1:06:02–1:06:04reconsideration.
1:06:04–1:06:0559.
1:06:05–1:06:07Umbar Carpenter
1:06:07–1:06:09Indian Buddhist Philosophy
1:06:09–1:06:13Durham Akumin 2014
1:06:13–1:06:25Usefulness – A systematic modern introduction to Indian Buddhist philosophy with clear discussions of no-self, cognition, casualty, and liberation.
1:06:25–1:06:31Five – The self, personal identity, and comparative philosophy.
1:06:31–1:06:37Sixty – John Locke. An essay concerning human understanding.
1:06:37–1:06:411st published in 1690.
1:06:41–1:06:48Usefulness – a theory of personal identity based on memory and consciousness, useful for
1:06:48–1:06:54a comparative study of Uginas arguments from memory and recognition.
1:06:54–1:06:5561.
1:06:55–1:06:56David Hume.
1:06:56–1:07:00A treatise of human nature.
1:07:00–1:07:051st published in 1739-1740.
1:07:05–1:07:11As the famous account of the self as a bundle of perceptions, it enables comparison with
1:07:11–1:07:17the Buddhist continuum of cognitions and the doctrine of no self.
1:07:17–1:07:2062. George Berkeley.
1:07:20–1:07:24A treatise concerning the principles of human knowledge.
1:07:24–1:07:28First published in 1710.
1:07:28–1:07:34Usefulness – An idealist theory of the relation between existence and perception,
1:07:34–1:07:38A Western Comparative Context for the Discussion of Vijay Navada
1:07:38–1:07:4463. G. E. More. The Refutation of Idealism
1:07:44–1:07:57Mind. Volume 12. Issue 48. 1903. P.P. 433-453.
1:07:57–1:08:00Usefulness. An Influential Argument for the Distinction
1:08:00–1:08:07between cognition and the cognized object it displays comparative affinities with the
1:08:07–1:08:14critique of the role of joint apprehension. 64. Derukh Parfit
1:08:14–1:08:16Reasons and Persons
1:08:16–1:08:20Oxford Clarendon Press 1984
1:08:20–1:08:28Usefulness a modern analysis of personal identity, psychological continuity and ethics without
1:08:28–1:08:37substantial self, a major work for comparison with Buddhist no-self. 65. Willard van Orman
1:08:37–1:08:46Quine. Word and Object. Cambridge Massa Shusits, Mitt Press, 1960.
1:08:46–1:08:53Usefulness a study of language, reference, and indeterminacy of meaning, a modern background
1:08:53–1:08:58to debates over Apoha, Universals and word meaning.
1:08:58–1:08:5966.
1:08:59–1:09:01Nelson Goodman.
1:09:01–1:09:04The Structure of Appearance.
1:09:04–1:09:10Cambridge, Massachusetts, Harvard University Press, 1951.
1:09:10–1:09:18Usefulness and analysis of qualities, classification and world construction, a comparative context
1:09:18–1:09:23for discussions of universal and particular and of concepts.
1:09:23–1:09:3267. William Paley. Natural Theology. First published in 1802.
1:09:32–1:09:38Usefulness, a western counterpart to the inference of an intelligent maker from the
1:09:38–1:09:44order of the world, useful for comparison with Udina's inference of God from the
1:09:44–1:09:51the world's being and effect. 6. Indian Politics and Literary Evaluation.
1:09:51–1:09:5668. Bharat Muni. Nyastra.
1:09:56–1:10:06English translation by Manmohan Ghosh. Calcutta Asiatic Society, 1950-1961, to volumes.
1:10:06–1:10:13Usefulness the foundational treatise on rasa, emotion, acting, and dramatic dialogue,
1:10:13–1:10:19A basis for analyzing the dramatic quality of the scholastic debate and the underlying
1:10:19–1:10:22aesthetic moods in Timatata Vivaika.
1:10:22–1:10:2569. Abhinvagupta.
1:10:25–1:10:27Abhinavgrat.
1:10:27–1:10:32Commentary on the Nyastra, edited by M. Ramakrishna Kavi.
1:10:32–1:10:40Baroda, Gaiquard's Oriental Series, 1926-1964, 4 volumes.
1:10:40–1:10:48Usefulness, a profound treatment of the tranquil rasa, universalization and aesthetic experience,
1:10:48–1:10:53useful for the literary examination of scholastic prose oriented toward liberation.
1:10:55–1:11:0470. Nandavardhana and Abhinvagupta. Dvanya Loka and Lokana. English translation by Daniel H. H.
1:11:04–1:11:10Ingalls, Jeffrey M. M. and M. V. Atwardhan.
1:11:10–1:11:14Harvard Oriental Series 49.
1:11:14–1:11:18Harvard University Press, 1990.
1:11:18–1:11:25Usefulness, the theory of suggested meaning beyond denotation, useful for analyzing suggestions
1:11:25–1:11:31concerning knowledge of the self, linguistic reality, and the cultural restoration of
1:11:31–1:11:32Mathili.
1:11:32–1:11:3771. Kuntaka. Vakrokthi Jvita.
1:11:37–1:11:42Edited and translated into English by K. Krishnamurti.
1:11:42–1:11:47Gharwad Karnataka University, 1977.
1:11:47–1:11:53Usefulness – The theory of obliqueness at the levels of phoneme, word, sentence,
1:11:53–1:12:00episode, and composition. It explains the literary effect of questions and answers,
1:12:00–1:12:09satire and illustrative examples. 72. Kuntaka. Vakrokh Tijwita.
1:12:09–1:12:17Edited by Radheshyam Mishra. Varanasi Chokhambha Sanskrit Sansthan, 1990.
1:12:17–1:12:23Usefulness – a text with the Sanskrit original and explanatory material useful for direct
1:12:23–1:12:30study of the terminology of Indian politics. 73. Kymendra.
1:12:30–1:12:35Nositya Vaik Rakhrak edited and studied by R. J. Chavit
1:12:35–1:12:45Macron, Varanasi, Chokhamba, 1964. Usefulness – a theory of propriety in word, meaning,
1:12:45–1:12:51context and style – a criterion for testing terminological and linguistic appropriateness
1:12:51–1:12:57in Philosophical Translation. 74 S. K. Day
1:12:57–1:13:04History of Sanskrit Poetics. Revised Edition to Volumes
1:13:04–1:13:12Calcutta, Fermacl Mukhopadhyay 1960. Usefulness, a detailed account of the historical
1:13:12–1:13:19development of Sanskrit Poetics, providing the interrelated context of rasa, suggestion,
1:13:19–1:13:26style, figure and oblique expression. 75 V. Raghavan.
1:13:26–1:13:33The Number of Rassas. Madras, Adyar Library, 1940.
1:13:33–1:13:38Usefulness, a major study of the historical controversy over the number of rassas and
1:13:38–1:13:45the establishment of the tranquil rassa. 76 Edwin Jero.
1:13:45–1:13:52Indian Politics. A History of Indian Literature, Volume 5, Part 3.
1:13:52–1:14:02Vice-Baddon, Otto Harrisowitz, 1977. Usefulness, a concise yet analytical introduction to Indian
1:14:02–1:14:08Politics, offering comparative explanations of its concepts for Western readers.
1:14:08–1:14:157. Translation Theory, Linguistic Transfer, and Cultural Rewriting.
1:14:15–1:14:1877. Friedrich Schlermacher.
1:14:18–1:14:22On the Different Methods of Translating.
1:14:22–1:14:30Original Lecture, 1813, English Translation in Andhrae Lefaveur's edited volume translating
1:14:30–1:14:33literature, 1977.
1:14:33–1:14:40Usefulness, the two parts of taking the reader toward the author or bringing the author toward
1:14:40–1:14:48the reader, a basis for evaluating the preservation of scholastic terms and their mathily adaptation.
1:14:48–1:14:5278. Eugene A. Nida.
1:14:52–1:14:55Toward a science of translating.
1:14:55–1:15:00Satan E. J. Brill 1964.
1:15:00–1:15:07Usefulness – The theory of formal and dynamic equivalence, useful in analyzing how the effect
1:15:07–1:15:13on the reader is recreated while the structure of the argument is preserved.
1:15:13–1:15:1979. Peter Newmark A textbook of translation.
1:15:19–1:15:25New York – Prentice Hall International, 1988.
1:15:25–1:15:31usefulness, the practical distinction between semantic and communicative translation, a means
1:15:31–1:15:38of testing the balance between philosophical terminology and intelligible sentences.
1:15:38–1:15:4480.Lawrence Venuti. The translator's invisibility.
1:15:44–1:15:53London and New York. Routledge 1995. Usefulness, a discussion of domestication,
1:15:53–1:16:00Organization and the translator's visibility, it clarifies the cultural significance of preserving
1:16:00–1:16:03Sanskrit technical terminology.
1:16:03–1:16:0681. George Steiner.
1:16:06–1:16:07After Babel.
1:16:07–1:16:11Oxford, Oxford University Press.
1:16:11–1:16:131975.
1:16:13–1:16:20Usefulness, the hermeneutic motion of trust, aggression, incorporation and restitution
1:16:20–1:16:25A Philosophical Framework for Understanding the Modern Linguistic Rebirth of an Ancient
1:16:25–1:16:26Text.
1:16:26–1:16:2782.
1:16:27–1:16:32Catherine Arise and Hans J. Vermeer.
1:16:32–1:16:36Towards a General Theory of Translational Action.
1:16:36–1:16:40English Translation by Christian Nord.
1:16:40–1:16:43London, Routledge, 2014.
1:16:43–1:16:45Original German Work.
1:16:45–1:16:471984.
1:16:47–1:16:55Usefulness – A systematic theory of scopos or purpose-based translation useful for evaluating
1:16:55–1:17:02editorial decisions made in accordance with the needs of Mathili readers and researchers.
1:17:02–1:17:0883. Andrei Lefebvre. Translation – Rewriting and the Manipulation
1:17:08–1:17:15of Literary Fame. London, Routledge, 1992.
1:17:15–1:17:22usefulness it connects translation with rewriting, systems of patronage and literary prestige
1:17:22–1:17:27appropriate for a cultural analysis of the independent with their project.
1:17:27–1:17:3484. Itamar Even Johar. The position of translated literature within
1:17:34–1:17:36the literary poly system.
1:17:36–1:17:42Poetics Today Volume 11, Issue 1, 1990, pp.
1:17:42–1:17:4445 to 51.
1:17:45–1:17:58Usefulness 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.
1:17:59–1:18:0185. Walter Benjamin.
1:18:02–1:18:04The task of the translator.
1:18:05–1:18:12Originally published in 1923, English translation by Harry Johan in Illuminations.
1:18:12–1:18:16New York, Skokin, 1968.
1:18:16–1:18:23Usefulness, the famous essay that regards translation as the afterlife of the original,
1:18:23–1:18:29a theoretical basis for the revival of a Sanskrit work in Mathili.
1:18:29–1:18:3186. Gideon Turi.
1:18:31–1:18:35Descriptive translation studies and beyond.
1:18:35–1:18:40Amsterdam, John Benjamin's, 1995.
1:18:40–1:18:48Usefulness – a descriptive study of target culture norms, acceptability and source fidelity
1:18:48–1:18:53useful for an impartial examination of translatorial practice.
1:18:53–1:18:5487.
1:18:54–1:18:57Susan Bassnett.
1:18:57–1:18:59Translation Studies.
1:18:59–1:19:00Third Edition.
1:19:00–1:19:05London, Routledge, 2002.
1:19:05–1:19:11usefulness, a standard introduction to the history, major theories and literary practice
1:19:11–1:19:14of translation studies.
1:19:14–1:19:1588.
1:19:15–1:19:20Jeremy Mundai Introducing translation studies
1:19:20–1:19:27London, Routledge, 2001, later revised editions available.
1:19:27–1:19:32Usefulness, a systematic introduction to contemporary translation theories, helpful
1:19:32–1:19:37for the comparative application of diverse methods.
1:19:37–1:19:4089. Tejas Vinny Niranjana
1:19:40–1:19:43Citing translation
1:19:43–1:19:48Berkeley University of California Press 1992
1:19:48–1:19:56Usefulness a critical study of translation, colonialism, history and relations of power
1:19:56–1:20:00important for discussions of reclaiming Indian languages.
1:20:00–1:20:0690. G. N. Devi. After Amnesia.
1:20:06–1:20:14Hyderabad Orient Longman, 1992. Usefulness and inquiry into the loss and
1:20:14–1:20:21recovery of tradition in Indian literary criticism, a cultural basis for understanding the homecoming
1:20:21–1:20:24of classical Mithila knowledge into Mathili.
1:20:24–1:20:3291. Sujit Mukherjee. Translation as Discovery and Other Essays.
1:20:32–1:20:40New Delhi, ALEED Publishers, 1981. Usefulness, it interprets translation among
1:20:40–1:20:47Indian languages as a process of discovery, re-reading and literary relationship.
1:20:47–1:20:5092. T. Lal.
1:20:50–1:20:57Creation Calcutta Writers Workshop, 1972
1:20:57–1:21:03Usefulness – The concept of creative retelling beyond word-forward translation, useful for
1:21:03–1:21:10examining the mathily transformation of illustrative examples, idiom, and cultural rhythm.
1:21:10–1:21:1493. Mona Baker, Ed.
1:21:14–1:21:18Routledge Encyclopedia of Translation Studies
1:21:18–1:21:24London, Routledge, 1998, later editions available.
1:21:24–1:21:31Usefulness, an authoritative encyclopedic reference for major concepts, scholars and
1:21:31–1:21:34methods in translation studies.
1:21:34–1:21:408. Supplementary Digital Catalogs, Manuscript Resources and Research Tools.
1:21:41–1:21:4994. Asiatic Society, Kolkata. Bibliotheca Indica and Manuscript Catalogs.
1:21:50–1:21:57Printed and Digital Catalogs. Usefulness, a principal institutional source for
1:21:57–1:22:02locating authenticated records of the multi-volume editions, commentaries,
1:22:02–1:22:05and publication history of Timakar Tovaviveka.
1:22:06–1:22:0895. Internet Archive.
1:22:09–1:22:14Digital collection of Sanskrit works and old printed editions.
1:22:15–1:22:17Open online archive.
1:22:17–1:22:27Usefulness, a useful medium for consulting rare 19th and 20th century editions, catalogs and public domain copies.
1:22:28–1:22:3096. Worldcat.
1:22:30–1:22:37World Library Catalog. OCLC Global Online Catalog.
1:22:37–1:22:46Usefulness, useful for verifying year of publication, edition, pagination, language, and library location.
1:22:46–1:22:5497, CINI Books. Union Catalog of Japanese University Libraries.
1:22:54–1:22:56NII, Japan.
1:22:56–1:23:03Usefulness, a supplementary source for verifying details of rare editions and dissertations
1:23:03–1:23:07concerning the Matatava Viveka and Urjina.
1:23:07–1:23:0998, Gretel.
1:23:09–1:23:15Gottingen Register of Electronic Texts in Indian Languages.
1:23:15–1:23:17Online Text Collection.
1:23:17–1:23:25Usefulness, a supplementary tool for locating machine-readable Sanskrit, PLI and Prakrit texts.
1:23:25–1:23:30Comparison with a printed critical edition is necessary before quotation.
1:23:30–1:23:3599. National Mission for Manuscripts.
1:23:35–1:23:39Manuscript Portal and Manuscript Catalogs.
1:23:39–1:23:43Ministry of Culture, Government of India.
1:23:43–1:23:54Usefulness, an institutional platform for locating the repositories, titles and catalog details of Tirhuka script and Sanskrit manuscripts.
1:23:54–1:23:56Editorial note.
1:23:56–1:24:00This list provides a broad foundation for study.
1:24:00–1:24:11But while preparing a critical edition, every Sanskrit quotation must be checked against an original printed text or a reliable manuscript.
1:24:11–1:24:20When using an online copy, its permanent archive, addition and date of access should also be recorded.

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 or 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 sued 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 Jassya 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. 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 Veda is always infurable, does not biffit 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. Though the unseen merits of living beings bear fruit at different 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. But what proves that all living beings are destroyed together in dissolution? It would be a strange notion that the entire universe divided into fourteen 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 first born 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 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, that the sage Kapila himself is the bearer of the Vedic tradition. The first view belongs to the theistic MMSA cause, 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 nor 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 Makronisivik Makron but only an impersonal Mmevik Makronisivik Makron. 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 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 honor 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 honour 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 Vara as, for example, a weaver from a village called Udumbargarta, 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 lineage. 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, here 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. Doctrines 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? 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, 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 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 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 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. Nor 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 Adharma 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. What 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 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 For 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 sasra. 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 Upaniyad 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. Sakyā 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 When 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. verses. For 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 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. Timatata Vivaika. 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. One, original text, major editions, commentaries and translations. One, Udyan career. Timatavavi Vekha An early printed edition edited by Javananda Vidyasara. Calcutta Gaya Press, 1873. Usefulness, this early edition is fundamental for understanding the printing history of Timatata Viveka and is especially useful for comparing textual variants. 2. Ujjan Karya Timatata Viveka or Bodh Dhikra Edited by Vindevar Prastha Dvived and Lakma Evit Makronistya Druvya 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 the works extensive commentary tradition, textual variants, and Navya Nya interpretations. 3. Udyan Karya. Teema Tattvavi Vekha. With Raghunthais Dhiti, Akra Misra's Kalpalat, and the notes of R. M. Tarkalakra, edited by Irjavra A. with Macron S. T. R. Dhruvia and Harirma A. with Macron S. T. R. 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. Udhyan Karya Seema Tattava 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 Ujjana's reasoning. 6. Udhyankarya. Teema Katava Viveka or Baudh Jhikra. 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. Chitrarekhavi, 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 Thattavavi Vekha by Udhyankarya, translation, explanation and analytical critical survey. Shimla Indian Institute of Advanced Study, 1995. Usefulness because it contains a complete English translation, exposition and analytical survey, it is a major standard work for modern research on Timatha Tvavevaika. 9. Udyan Karia. Timatha Tvavevaika. With Niraas Timatha Tvaveveshi, Gaddharais Boddhri Kravivti, and Raghunthais Dhiti edited by Hohirja Evitma Kronistiar. Second 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. Udhyan Karya. Teema Tatavavi Vika Akramir Katakal Palat Vithyopeta Edited by Kiorantha J. H. A. with Macron, R. Udjana, 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 Udjana. 11. Kishore Kumar Chakrabarty Annotated translation of Udhyana's Timatata Vivaika. Journal of Indian Philosophy and Religion. Volume 30, 2025, pp. 163 to 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 Timatata Vivaika, 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 Haridh Sabhakarya, edited and translated into English by E. B. Kauval. 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. Nya Kusumjali translated and explained by N.S.Gravit 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 Timakatava Viveka 15 Ujjan Karya, Nyavattika Taperya Pariyur De, edited by Anantlal 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. Udyan Karya. Kirval. With the commentary of Varadham Nodhya, edited by Sivakandra Shravbhama. Calcutta Asiatic Society from 1911, 3 parts. Usefulness Udyana's important exposition of the Prasthap Dabhya, a primary source for understanding the theories of substance, quality, action, universal, and inheritance. 17. Ujjan Karya. Kirwal. Edited by Gaurinath Sastry. Varanasi Research Institute, Sampurna Nand 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. Lakaval. Edited by Vindevar Prashtaan. Banaras, Vraj Bhushan Das and Company, 1897. Usefulness, concise definitions of the the Vaika categories and introductory text for Udhyana's metaphysical terminology. 19. Udhyan Karya. Lakavel. Edited by Antha J. Chavith Macron, 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 Though direct, D. Radar 1981 – Usefulness and analysis of Udhyana's realism, categorical structure and worldview based on the Lakavel and Kirval 21. George Chemparty An Indian Rational Theology, Introduction to Udhyana's Nya Kusunjali. 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 Nyadualist tradition. Albany, State University of New York Press, 1999 Usefulness, a modern reinterpretation of Nyadheories of the self, mind, cognition, and memory, the material on Timatha Tvaveveka in the appendix is especially relevant. 23. Jonaradan 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 Udyana's arguments against the Buddhist doctrine of Kabgah as presented in the Timatatava Viveka. Doctoral dissertation. University Microfilms International 1989 – 3 volumes. Usefulness – a detailed analysis of Udyana's arguments against the doctrine of momentariness with special emphasis on the first section of Timatatava Viveka. 3. Primary Nya, Vaika Texts, Epistemology, and History. 26. Gautama. Nyaasthra. With Vtasyanaya's Bhya and Udyodhkaras Vrtika, English translation by Gantha J. Chavit 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. Notice the foundational aphorisms on substance, quality, action, universal, particularity and inheritance, the metaphysical basis of Timatatava Viveka. 28. Prasthapda. Padarthadharma Sagraha or Prasthapdaabhya. Published in many editions together with Udhyanas Kirwan. Usefulness a developed presentation of the Vaika categories and indispensable primary source for understanding the theories of quality and qualified substance, casualty and the self. 29. Jitendra S. Jaitley Ed. Prasthap Daghiaam with the commentary Kirval of Udhyankarya. Second edition. Baroda Oriental Institute, 1991. Usefulness a combined text of Prasthapda and Udhyana, a standard edition for reading Vaika metaphysics and Udhyana's method of interpretation together. 30. Satish Chandra Chatterjee. The Nyaya Theory of Knowledge Calcutta University of Calcutta, 1939 Numerous Reprints Usefulness and Accessible Yet Serious Examination of Perception, Inference, Comparison, and Verbal Testimony, and Introduction to Nyaya 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, Mothilal Banarsidas, 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 Ghaneri and Hiraman Tiwari. Albany State University of New York Press 1998. Usefulness and 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 Veyika up to Gegeya. 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 Indian Philosophical Analysis Nya Vayika from Gegeya to Raghuntha, Iromai. The Encyclopedia of Indian Philosophies, Volume 6. Princeton, Delhi, 1993. Usefulness, a history of the development of Navyaanya and its analytical tradition through Raghuntha, useful for the background of the commentators on Tima Thattva Viveka. 38. Wilhelm Haapfass. 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 Ghaneri. Philosophy in Classical India – The Proper Work of Reason London – Routledge, 2001. Usefulness – It re-establishes 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, Yakra, Madhyamaka and Buddhist logic. 42 S. Radha Krishnan. Indian Philosophy. London, George Allen and Unwin. 1923 to 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 – Hirayana. Outlines of Indian philosophy. London – George Allen and Unwin. 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 Logitech, Momentariness, Vijannavada, Apoha, and No Self. 45. Digga. Pramas Mukkaya Prakyaka 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 Udhyana's discussion of Vijannavada. 46. Gharmakrti. 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 – a sound modern introduction to Dharmakriti's epistemology, casualty, 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 Dharmakriti's philosophy and the Tibetan exegetical tradition, it explains Buddhist anterialism and epistemology. 49. Anankalal Thakur Ed. Ratnakritini Bandhaval Patna Kashi Prasad Jayaswal Research Institute, 1957 Usefulness A standard Sanskrit edition of Ratnakriti's works on Buddhist logic, a direct source for arguments concerning momentariness, apoha, and the denial of the self. 50 A.C. Seneb Makhtar Maud An 11th century Buddhist logic of exists. Daudrecht D. Radle, 1969 Usefulness – A translation and analysis of Rakhnakrati Eskabagasiddhi useful for understanding the subtle structure of Buddhist reasoning contemporary with Ujjana. 51. Vasubandhu. Abhidharma Kobaya. English translation by Leo M. Pridhin from Louis de la Vallipousson's French translation. Berkeley, Asian Humanities Press. 1988-1994 volumes. Usefulness an extensive Abhidharma background to the aggregates, momentariness, karma, rebirth, and the doctrine of no self. 52. Richard P. Hayes. Dhingga on the interpretation of science. Daudrecht Clure, 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 Believe 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. Aldershot, Ashbethi, 2007. Usefulness and analytical introduction to Buddhist no-self, momentariness, madhyamka and yakra especially useful for comparative readers. 55 Mark Sidritz, 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 Jai El Garfield. The Fundamental Wisdom of the Middle Way Oxford, Oxford University Press, 1995 Usefulness, a translation and exposition of Nagarjuna's Emelamajam Kakrit, it clarifies the philosophical implications of emptiness and the tetralymma. 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 Mahina, a broad context for Ujjana's Buddhist prima facie positions. 58. Fyodor Apolitovich Sturbat Sky. Buddhist Logic. Leningrad 1930 to 1932, to volumes, later reprints. Usefulness, an extensive presentation of historical importance on the Digha, Dharmakrithi 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, casualty, and liberation. Five – The self, personal identity, and comparative philosophy. Sixty – John Locke. An essay concerning human understanding. 1st published in 1690. Usefulness – a theory of personal identity based on memory and consciousness, useful for a comparative study of Uginas arguments from memory and recognition. 61. David Hume. A treatise of human nature. 1st published in 1739-1740. As 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 Vijay Navada 63. G. E. More. The Refutation of Idealism Mind. Volume 12. Issue 48. 1903. P.P. 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 substantial self, a major work for comparison with Buddhist no-self. 65. Willard van Orman Quine. Word and Object. Cambridge Massa Shusits, Mitt Press, 1960. Usefulness a study of language, reference, and indeterminacy of meaning, a modern background to debates over Apoha, Universals and word meaning. 66. Nelson Goodman. The Structure of Appearance. Cambridge, Massachusetts, 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 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, to 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. Ramakrishna Kavi. Baroda, Gaiquard's Oriental Series, 1926-1964, 4 volumes. Usefulness, a profound treatment of the tranquil rasa, universalization and aesthetic experience, useful for the literary examination of scholastic prose oriented toward liberation. 70. Nandavardhana and Abhinvagupta. Dvanya Loka and Lokana. English translation by Daniel H. H. Ingalls, Jeffrey M. M. and M. V. Atwardhan. 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. Vakrokh Tijwita. Edited by Radheshyam 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. Kymendra. Nositya Vaik Rakhrak edited and studied by R. J. Chavit 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. Day 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 context 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 rassa. 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 Andhrae Lefaveur'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 mathily adaptation. 78. Eugene A. Nida. Toward a science of translating. Satan 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, 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. Catherine Arise and Hans J. Vermeer. Towards a General Theory of Translational Action. English Translation by Christian Nord. 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 poly system. Poetics Today Volume 11, Issue 1, 1990, pp. 45 to 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, Skokin, 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 practice. 87. Susan Bassnett. Translation Studies. Third 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 and 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, ALEED Publishers, 1981. Usefulness, it interprets translation among Indian languages as a process of discovery, re-reading and literary relationship. 92. T. Lal. Creation Calcutta Writers Workshop, 1972 Usefulness – The concept of creative retelling beyond word-forward translation, useful for examining the mathily 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 multi-volume editions, commentaries, and publication history of Timakar Tovaviveka. 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. Union Catalog of Japanese University Libraries. NII, Japan. Usefulness, a supplementary source for verifying details of rare editions and dissertations concerning the Matatava Viveka 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 Tirhuka 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. When using an online copy, its permanent archive, addition and date of access should also be recorded.

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