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BIBLIOGRAPHY 1. Sanskrit Texts 1.1. Primary Sources Brahmasutra with Sahkarabha^ya (Delhi: Motilal Banarsidass, 1990). ✓ f Brahmasutra-Sankarabhdiyam with the commenataries: Bhasyaratnaprabha, Bhamati, Nyayaninjaya (Delhi: Motilal Banarsidass, 1988). Grtd in Sankara’s Own Words, 2 Vols, Sanskrit text & trans., Vidyavacaspati V Panoli (Calicut: Mathrubhumi Printing and Publishing Co. Ltd., 1989-1990). Upade^a Sdhasrf, text & trans., Swami Jagadananda (Madras: Sri Ramakrishna Madi, 1941) Nineth Impression. Upanisads in Sankara’s Own Words, 4 Vols, text & trans., Vidyavacaspati V Panoli (Calicut: Mathrubhumi Printing and Publishing Co. Ltd., 1991-1994). Vivekacuddmani of Sahkardcdrya, 2nd. ed.,13th impre.,trans. with text. Swami Madhavananda (Calcutta: Advaita Ashrama, 1992). 1.2. Secondary Sources Krisnayajurvediyam Taittiriydranyakam Sdyandcdrya Viracita- bhdsyasametam, 2 Vols. (Pune: Anandashrama, 1967-1969). Ndty^dstra of Bharatamuni Part I with the Commentary Abhinavabhdrati by Abhinava Guptacharya, ed.,Madhusudana Sastri, (Varanasi: Benares Hindu University, 1971). Nydyakoia Or Dictionary of Technical Terms of Indian Philosophy, Rev.ed. (Poona: Bhandarkar Oriental Research Institute, 1978). Hgvedasamhita with English Translation, 13 Vols., trans. Satyaprakash Sarsvati & S. Vidyalankar, (New Delhi: Veda Pratishtan, 1977-1987). Sdmkhyakdrika of UvarakKma with the commentary of Gaudapdda (Poona: Oriental Book Agency, 1964). B ibliography 332 ^atapatha Brdhmanam in the Madhyandina-iakha with extracts from the commentaries of Sdyana, Harisvanxin and Dvivedaganga, 2nd ed., ed. Albrecht Weber (Varanasi: Chowkhamba Sanskrit Series, 1964). Srimajjaiminipranitam Mimamsadarianam Sabarabha^yatantra- vartikasahitam, 7 Vols., ed. Vasudev Sashtri Abiiyamkar & G. Joshi, (Pune; Anandashrama). Srimanmahdbhdratam, 4 Vols. (Gorakhpur: Gita Press, n.d.). Upani^atsangrahah, ed. Jagadishashastri, (Delhi: Motilal Banarsidass, 1970). 2. General Reference A p t e , V .S., The Practical Sanskrit-English dictionary, ed. P.K.Gode & C.G.Karve (Poona: Prasad Prakashan, 1979). A d a m s , George C , Jr., The Structure and Meaning of Badarayana’s Brahma Sutras (A translation and analysis ofAdhyaya I) (Delhi: Motilal Banarsidass Publishers, 1993). Belvalker, S.K ., The Brahmasutra of Badaray ana with the Comment of ^ahkardcdrya: Chapter II. Quarters I & II, 2nd ed. (Poona; Bilvakunja Publishing House, 1931). D ’m o n t e , Darryl, Temples or Tombs? Industry Versus Environment: Three Controversies (New Delhi; Centre For Science And Environment, 1985). Devasthali, G .V ., The Ancient Indian Science of Sentence Interpretation, 2nded. (Delhi; Sri Satguru Publications, 1991). E lia d e , Mircea (ed.), The Encyclopedia o f Religion, Vol. 12 (Macmillan Publshing Company, 1987). Gajendragadkar, A.B. & R.D.Karmarkar, ed. &trans., The Arthasamgraha of Laugdksi Bhdskara (Delhi: Motilal Banarsidass, 1984). Gambhirananda, Swami, trans., Brahma-SHtra Bhd^ya of Sankardcdrya (Calcuttn: Advaita Ashram, 1983). G h a t e , V .S., The Veddnta: A Study of the the Brahma-sutras with the bhdsyas of Sankara, Rdmdnuja, Nimbdrka,Madhva, & Vallabha,3id ed. (Poona; Bhandarkar Oriental Research Institute, 1981). B ibliography 333 Hiriyanna, M. , The Essentials of Indian Philosophy (London; George Allen & Unwin Ltd., 1949). Holy Bible (RSV Catholic Edition) (London: CTS, 1966). J h a , Ganganath, Purva-Mimamsd in its Sources: with a Critical Bibliography by Umesh Mishra (Benares: Benares Hindu University, 1942). Kalupahana, D. J. , text & trans., Mulamadhyamakarika ofNdgarjma: The Philosophy of the Middle Way (Delhi: Motilal Banarsidas, 1991). K a n e , P. V. , History ofDharma Sastra, Vol.I, Part I. (Poona; Bhandarkar Oriental Research Institute, 1968) 279-284. Kantawala, S.G ., A Dictonary of Sanskrit Grammar (Baroda; Oriental Institute, 1986). K a p la n , Stephen, Hermeneutics, Holography and Indian Idealism: A Study of Projection and Gaudapdda’s Mdridukya Kdrikd (Delhi: Motilal Banarsidass, 1987). Karmarkar, R.D., ed.& trans., Gaudapdda-kdrikd (Poona: Bhandarkar Oriental Research Institute, 1973). Krishna, Daya, Indian philosophy: A Counter Perspective (Delhi: Oxford University Press, 1991). Krishnamurthy, B.N ., Some Issues in Sahkara-Veddnta - in Search of a New Perspective (Unpublished. A doctoral thesis submitted to the Karnatak University, Dharwar, 1982). L e l e , W .K., The Doctrine of Tantrayukti-s (Methodology of Theoretico-Scientific Treatises in Sanskrit) (Varanasi: Chaukamba Surabharati Prakashan, 1981) L a r s o n , Gerald James & Eliot Deutsch, ed.. Interpreting Across Boundaries: New Essays in Comparative Philosphy (Delhi: Motilal Banarsidass, 1989). M a in k a r , T .G ., The Making of Vedanta (Delhi: Ajanta Publications, 1980). Mahadevan, T.M.P., Homage to Sankara (Madras: Genesh and Co., 1959). Manorama Year Book 1996 (Kottayam; Malayala Manorama). B ibliography 334 M is r a , Ganeswara, The Advaita Conception of Philosophy: Its method, scope and limits (Bhubaneswar; Biswaranjan Misra, 1976). N a k a m u ra , Hajime, "The Meaning of the Terms ‘Philosopliy’ and ‘Religion’ in Various Traditions", ed. Larson, G.J. & E. Deutsch, Interpreting /lcro55 Boundaries: new essays in comparative Philosophy (Delhi: Motilal Banarsidass, 1989). Naravane,v.S., Modern Indian Thought (Delhi; Orient Longman, 1978). N e l s o n , L.E., "Reverence for Nature or Irrelvence of Nature? Advaita Vedanta and Ecological Crisis", Journal of Dharma Vol.XVI, No.3 (Bangalore: CSWR, 1991) 282-301. OUSEPARAMPIL, J., "Indian Aesthetics and Hermeneutics", Indian Journal of Spirituality, Vol.Ill,2 (Bangalore; Fransalian Institute of Spirituality, 1990) 174-188. OUSEPARAMPIL, J., "Text and Context: Traditional Indian Textuality," (unpublished). P a n d e , G.C., Life and Thought of Sankaracdrya (Delhi: Motilal Banarsidass, 1994). P a n d e y , S.L., Pre-Sankara Advaita Philosophy (Allahabad: Darshan Peeth, 1974). Panikkar, R., Myth, Faith And Hermeneutics: Cross Cultural Studies (New York: Paulist Press, 1979). Panikkar, R., The VedicExperience:Mantramanjari, 2nd ed. (Pondicherry: All India Books, 1989). P o t t e r , K.H., ed.. Encyclopedia of Indian Philosophy Vol.I, Sect.H, 3rd Rev. ed. (Delhi: Motlal Banarsidass, 1995) 1099-1149. P o t t e r , K.H., ed.. Encyclopedia of Indian Philosophy Vol.Ill (Delhi: Motilal Banarsidass, 1981) 120-180. p o t t e r , K.H., "Metaphor as Key to Understanding the Thought of Other Speech Communities", ed. Larson, G.J. & E. Deutsch, Interpreting Across Boundaries: new essays in comparative Philosophy (Delhi: Motilal Banarsidass, 1989) 19-35. R a ju , P.T., Idealistic Thought of India (London: Allen & Unwin, 1953). Bibliography 335 Rangacharya, R. & M.B. Varadaraja Aiyangar, trans., The Vedontasutras with the Sribhd^ya of Ramanujacdrya Vol. I-III (Delhi; Munshiram Manoharlal Publishers, 1988, 1989, 1991). Ranganathananda , Swami, Vedanta and the Future of Mankind (Calcutta: Advaita Ashraina, 1988). R e e s e , W .L., Dictionary of Philosophy and Religion, Eastern and Western Thought (New Jersy: Humanities Press, 1980). R y a n , J.K.,trans., The Confessions of St. Augustine (New York; Image Books, I960). Sarup, L., The Nighantu andNirukta, text& trans. (New Delhi: Motilal Baiiarsidass, 1967). S h a r m a , a ., The Experiential Dimension of Advaita Vedanta (Delhi: Motilal Banarsidass, 1993). S h a r m a , R.M ., Encyclopaedia of Vedanta (Delhi: Eastern Book Linkers, 1993). SiNHA, D., The Metaphysics of Experience in Advaita Vedanta (A phenomenological approach) (Delhi; Motilal Banarsidass, 1983). S m a r t , Ninian, "The Analogy of Meaning", ed. Larson, G.J. & E. Deutsch, Interpreting Across Boundaries: new essays in comparative Philosophy (Delhi; Motilal Banarsidass, 1967) 174-183. SUKTHANKAR, V.S., ed., "The Prolegomena", The Mahabharata Vol.l; The Adiparxwi (Poona; Bhandarkar Oriental Institute, 1933). Sarvananda, Swami, Mandukyopanisad (with a summary of Gaudapada’s Karika by Swami TyagTsananda) 8th ed. (Madras; Sri Ramakrishna Math, 1964). T h ib a u t , G., trans., Veddnta-sutras: with the commentary by Sankardcdrya Part I (Delhi; Motilal Banarsidass, 1973). V a s u , S.C., Asthadhydyi of Pdnini, 2 Vols (Delhi; Motilal Banarsidass, 1962). ViVEKANANDA, Swami, Vie Complete Works of Swami Vivekananda, Vols.II&lIl (Calcutta; Advaita Ashrama, 1979). W a rrie r, A.G.K., The Concept o f Mukti in Advaita Verffl/zm (Madras; University of Madras, 1981)..
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  • Faces of Nondualism

    Faces of Nondualism

    Faces of Nondualism By Swami Jnaneshvara This paper is created to help the participants of the Center for Nondualism and Abhyasa Ashram better understand the wide range of principles and practices related to Nondualism (The paper will be revised from time to time to make it ever more clear). Although there is ultimately only one Nondual reality, people approach the direct realization of this through a variety of faces. Following are brief descriptions of many, if not most of these approaches. By exploring the breadth of approaches, we can better understand our own chosen path to direct experience of the Nondual Reality, Truth, Source, or other such ways of denoting this. Individual seekers will find much greater depth within his or her own tradition. Unfortunately, from lack of understanding some people incorrectly believe nondualism to be “against” dualism, whereas dualism is actually an essential aspect of the journey towards realization in direct experience of the Nondual Reality, Truth, or Beingness. Gently, lovingly one treads the path of life in the world towards the knowing of that Nonduality which is both beyond and yet inclusive of the world. There is no separateness, no division. It is only due to ignorance (avidya) that there appears to be separateness and division where there is actually seamless Nondual Reality. Nondualism is a minority worldview in our times. In the U.S. especially, the dominant worldview is that of dualistic Christian monotheism. It is in large part for this reason that people of the Nondualism perspective can benefit from coming together in a spirit of friendship to explore the principles and practices of the various paths leading to nondual experience.
  • Can Words Carve a Jointless Reality? Parmenides and Śaṅkara* ______

    Can Words Carve a Jointless Reality? Parmenides and Śaṅkara* ______

    Journal of World Philosophies Articles/ 31 Can Words Carve a Jointless Reality? Parmenides and Śaṅkara* _________________________________________ CHIARA ROBBIANO Utrecht University, The Netherlands ([email protected]) Parmenides and Śaṅkara are two ontological non-dualists who regard any division—for instance, between everyday objects or individuals—as conventional. Both Parmenides and Śaṅkara, by arguing for the undividedness of absolute reality, provide a vantage point from which to consider the possible arbitrariness of all divisions, which originate from human distinctions, rather than reflect gaps between different joints of reality. Human distinctions—and words used to draw them—are secondary to a reality that cannot be cut at its natural joints, since it does not have such joints. Reality can only be cut in useful pieces, according to the cutter’s perspective and purpose—thus no individual, science, or discourse can claim to know the allegedly real divisions of reality. In spite of this, Parmenides and Śaṅkara regard distinctions as both useful for everyday life and necessary for doing philosophy. I visualize their non-dual reality as an undivided background that can be both known immediately and non-dually, and foregrounded by means of distinctions, such as being and not-being, atman and non-atman —while they make it clear that such distinctions are just useful words. Epistemological dualism might be a useful tag for both of their philosophies. A reflection on these two philosophers is an example of borderless philosophy: an inquiry into conceptual tools that come from different philosophical traditions, and that provide a vantage point for reflection on our practices—in this case, our use of words that create distinctions rather than divisions.