किं स्वतः परतो वा प्रामाण्यम्?

किं प्रामाण्यं स्वतः, परतो वा उत्पद्यते, ज्ञायते च ?
सांख्यानां प्रामाण्याप्रामाण्यौ उभौ स्वतः । नैयायिकानां वैशेषिकानां च प्रामाण्याप्रामाण्यौ उभौ परतः । बौद्धप्रमाणवादिनां प्रामाण्यं परतः, अप्रमाण्यं तु स्वतः । मीमांसकानां तु प्रामाण्यं स्वतः, अप्रमाण्यं च परतः । इति चत्वारः पक्षाः ।
शेष इह पठनीयः ।

Let us organise more Saṃvādas! An Interview with Mrinal Kaul

I met Mrinal Kaul for the first time in December 2012, when he attended the Coffee Break Meeting on textual reuse in Indian Philosophical texts. Since then, I tried to have him collaborate to many of my projects, but always failed, since he is already very  busy with incredibly many others. You can read his blog here and find out something more about him on his Academia page. Once you have done this, add much more Sanskrit than you would believe, imagine a smiling, funny face and you will still have only a vague idea of him.
You can read the interview at my new blog, here.

Do you wish you had a job instead of Christmas presents? Check here!

The Department of Philosophy and Religious Studies, Old Dominion University (Norfolk, Virginia, USA) looks for a faculty member specializing in Asian Philosophy. Please read the rest at my new blog, here.

There is more than emic vs. etic: Madeleine Biardeau and the history of philosophy

Is the only alternative one faces while speaking about South Asia that between an etic (i.e., Western) and emic approach? Please read the rest at my new blog, here.

Which Sanskrit should we study and teach?

Should we study and teach Classical Sanskrit through examples from Classical literature only? Should we rather focus on Spoken Sanskrit? Are contemporary texts admissible?
Please read the rest at my new blog, here.

Looking for a talented proof-reader who also knows Sanskrit

I am looking for a talented proof-reader who also knows Sanskrit. Please read the rest at my new blog.

How many Saṅkarṣa Kāṇḍas are there?

At my new blog (here), you can read about my thesis that there were more than one Saṅkarṣa Kāṇḍa: an ancient, boring and almost-forgotten one and a newer one whose author used the ancient title to gain a position within the Mīmāṃsā-Vedānta śāstra.

Epistemology of perception, or In order to be in a maṇḍala, you must know what a maṇḍala is (Kozicz 2008–9).

What experiences the practitioner when he is in an architectural setting of high symbolic value?
Please read the rest at my new blog, here.

One Year PG Diploma in Sanskrit Computational Linguistics

at the university of Hyderabad, with Amba Kularni (among others). Read the rest at my new blog, here.

Where are the Yoga philosophers?

Today I read in Philipp Maas's contribution to Periodization and Historiography of Indian Philosophy (edited by Eli Franco) an intriguing critique of Colebrook and of all the Indologists who, seemingly following him, thought that there was nothing philosophical in Yoga apart from its Sāṅkhya component and that what was typical of Yoga alone was not philosophical.
Is it really the case? Read the rest at my new blog, here.

Professor for Classical Indian Polity and Society, 500 BCE-500 CE

The Faculty of Arts at the University of Alberta invites applications for the Saroj and Prem Singhmar Chair in Classical Indian Polity and Society, 500 BCE-500 CE, at the rank of Associate or Full Professor. You can read the rest at my new blog, here.

What is the role of the Saṅkarṣakāṇḍa?

Why do Viśiṣṭādvaita Vedāntin authors care for a Mīmāṃsā-related text which Mīmāṃsākas ignore, and which only seems to deal with minor ritual topics? Read the rest at my new blog, here.