मीमांसान्याययोः शब्दविषये विवादः -१-

पूर्वमीमांसासूत्रे सू॰ १।१।६ अरभ्य सू॰ १।१।२३ पर्यन्तम् शब्दस्वरूपविषये नैयायिकानां पूर्वपक्षाः प्रदर्शिताः (१।१।६--१।१।११) प्रतिवदिताश्च । शेषं तु इह पठितव्यम् ।

“If you want to keep on with this work, you have to be proactive”—An interview with Chiara Barbati —Part 2

An interview about Central Asia, linguistics and how to have an academic career…

What is unreal?

The term tuccha means in Classical Sanksrit "worthless", "insignificant". In Vedānta, however, it gets a more specific technical meaning, to denote the absolute unreality of chimeral entities, such as the khapuṣpa (flower in the air), which will not and cannot ever exist. You can read the rest at my new blog, here.

Will the journey ever come to its goal? On comparative theology in Clooney 2013

How does one compare theological poetry? Some thoughts can be read at my new blog, here.

Kamalesvara Bhattacharya's death

You can read some fond memories of him at my new blog, here.

Two posts on Viśiṣṭādvaita Vedānta

I recently dedicated one post to Yāmuna, and one to Veṅkaṭanātha. Please, update your links to my new blog, in order not to miss some interesting discussion!

Can one establish the existence of an omniscient?

…or can one just say that his existence cannot be denied?

Please read the rest at my new blog, here.

Do you think that Sanskrit is hard? Have a look at what our fellow logicians are doing! —On Srinivasan and Parthasarathi 2012

This article uses Mīmāṃsā tools for a non-exegetical purpose, i.e., in order to build a system of representations of imperatives. Please read the rest of the post at my new blog, here.

Doing research on free-will in Indian philosophy

As a scholar trained in Western Academia, one has at least three choices while dealing with Sanskrit Philosophy:

1. One can treat it as if it were Western philosophy and discuss, e.g., of monotonic or non-monotonic logic in Nyāya,
2. One can deal with it in its own terms, e.g., by describing the inner-Mīmāṃsā controversy about whether one has to study the Veda because of the prescription to study it or because of the prescription to teach it (since, in order for someone to teach, someone else must be learning from him),
3. One can attempt a compromise, looking for how a certain topic is configured in Sanskrit philosophy.
4.  

Please read the rest at my new blog.