667:, Germany. Further, in the same year he participated in the International Philosophy Conference at Istanbul, Turkey and presented a paper on "Nyaya and Buddhist Logic'. In 2004, he was a visiting Scholar at Campion Hall, University of Oxford; in the same year he also participated in an International Conference on Theology at Beirut and presented a paper on Sankara and Eastern Theology'. In 2005, he participated in an International Conference on Eastern Theology in Beirut and presented a paper on Sankara and Apophatic Theology'. Further in the same year he presided at the inaugural session of a seminar organized by the Indian Council of Philosophical Research, Imphal, Manipur and afterwards presented a paper on 'Word and Meaning'; he was also a visiting Scholar at Campion Hall, University of Oxford. In 2006 he participated in the International Conference at Bialowieza, near Warsaw, Poland and presented a paper on 'Theism, the Culmination of Nyaya Logic'; in the same year he was also a visiting Scholar at Campion Hall, Oxford. In 2007, he participated in an International Conference on Nyaya and Formal Logic at Jadavpur, Kolkata and presented a paper on 'The Integral Humanism of Nyaya'; in the same year he was also a visiting scholar at Campion Hall, University of Oxford. In 2008, he presented a paper on 'Ephrem and Sankara; a Dialogue Between Two Creative Thinkers' at an International conference in Granada, Spain. In 2009, he participated in the National Conference on Logic and its Application at the Mathematical Institute, Chennai. In 2010, he participated in the International Conference on Syriac Theology at
825:. The superlative portrayal of God accounts for the negative description. Because God is Fullness of Being, supreme in every regard He is unlike anything finite. God is the Fullness (purna) of all illimitable perfections; He is the very fullness; He is intensive fullness, not fullness by addition. He is thus the most desirable, the supreme value. He is homogeneous goodness (ekarasa). We have no example of such fullness in our experience. Yet all the beings we know directly have a relation of similarity to God and they can enrich our idea of God. The world-relational definition of God asserts that he is the sole cause of the universe. God provides both the reality and the orderly structure and course of the universe. But this does not imply any change in God; He just gives reality and order from its own fullness. Such a causality of God is so universal and ontologically complete that it is the innermost self of every single entity. The ego-relational description of God operates with reference to the knowing individual self. Each one knows from one's own experience that the ego is agent, enjoyer and knower, but its
785:
naturally rejects a purely empiricist understanding of a human being. This means that the fullness of being human can be achieved only in and through the transcendent. This is because the transcendent remains not only at the theoretical level but at the actual existential plane the center of human beings and hence it invests human life with a unique value and significance not confined merely to the world that is experienced by the senses. However, this world is not denied; it has its value. It is in and through this world that transcendence operates. Therefore, being human is being fully immersed in this world and fully in the transcendent. Hence to present a humanism without placing the transcendent at its center is to impoverish human beings; it will be the greatest injustice to them.
651:
and presented a paper on 'Indian
Hermeneutics'. In 1998 he was a visiting fellow at Clare Hall, Cambridge. In the same year he lectured at the Shimla Institute of Advanced Study on 'Nyaya System of Philosophy an Important Aspect of Indian Culture'. Further in the same year he lectured at Santiniketan on "Nyaya Theism and Nyaya Hermeneutics', participated in a seminar at Dunlod, New Delhi and presented a paper on Nyaya. In 1995 he was a visiting Life-member of Clare Hall, University of Cambridge, England. In the same year he delivered lectures for the refresher course for University teachers in Lucknow. In 2000, he gave a lecture at a seminar on Nyaya Logic at the International Centre, Delhi. In the same year he also gave lectures at the Institute of
872:, which was earlier located at De Nobili College, Pune, India. He was active in research and publication in Indian philosophy. Even in his Emeritus status, he had been physically active, intellectually keen and spiritually alert. He wrote numerous articles, attended seminars and was available for guidance. In June 2013, From De Nobili College (Jnana-Deepa Vidyapeeth), Pune, he moved to Kanjirapally, Kerala. After suffering illnesses for more than six years, he had a stroke on 30 December 2014 and was recuperating at Christ Hall, Kozhikode, Kerala. He breathed his last at 4:30 AM, February 22, 2021.
647:, at the Oriental Institute, University of Oxford, to the Faculty of Philosophy, University of Texas, Austin, U.S.A., and to the Faculty of Philosophy, University of Washington, U.S.A. In the same year, he was one of the main speakers at the seminar on the Nyaya System of Indian philosophy at New Delhi. In 1987, he presented a paper to the Faculty of Humanities at Thammasat University, Bangkok. In the same year he was a visiting professor at Santa Clara University, U.S.; he also gave a lecture on 'The Analytical Tradition in Indian Philosophy' to the Faculty of Philosophy of the same university.
66:
557:
113:
25:
339:
643:
Faculty of
Theology, University of Passau, Germany and at the International Conference on Buddhist studies at Oxford. In 1984, he presented a paper at the International Conference on Comparative Philosophy at Honolulu, Hawaii, U.S.A. In 1985, he presented a paper at All India Philosophical Conference, Hyderabad. In 1986, he presented papers at the University of
821:
description teaches us that no term or concept can express God properly because the expressive power of terms and concepts is restricted to the empirical and hence it denies all idea of finitude in God. Asserting absolute transcendence of God, saving our mind from all temptations of pantheism, this description leads us to
776:, it is possible to establish the existence of God while in the Buddhist logical system it is not possible to establish the existence of God? An adequate answer to this question lies in the concept of knowledge of the different systems leading to different kinds of understanding of human beings themselves. Thus
829:
relation with God is not known. The fundamental nature of the self is its relationship with God. And God being the innermost self of man, the former imparts his luster to the individual even to his body and organs especially the intellect. The final description of God is essential. God's essence, is
800:
has been very helpful to him. De Smet rejects the all too common acosmic interpretation of
Sankara and asserts that the true nature of the Supreme Brahman as person, ultimate cause, capable of love and grace. Therefore, the highest Brahman is more than a vast ocean of pure consciousness, but in such
674:
Professor
Vattanky was one of the much sought after resource persons in refresher courses for University lecturers from all parts of India. He has thus lectured for such groups in Lucknow, Pune, Santi Niketan and so on. He was also a visiting scholar at the Centre for Advanced Studies in Simla. He
650:
In 1993, his book 'Development of Nyaya Theism' was published by the
Intercultural Publications, New Delhi. In 1995 his book 'Nyaya Philosophy of Language' was published by the Indian Book Centre, Delhi. In the same year he also organized a national seminar on Indian Philosophy of Language at Pune
638:
Then he moved on to Jnana-Deepa
Vidyapeeth in Pune where he was teaching classical Indian philosophy and Sanskrit. During this time he also developed the Centre for Advanced Indian Studies and continued his researches. He also lectured in various universities in India and abroad. Many times he was
634:
During this time, he has published several scholarly research articles in standard research journals both in India and abroad. His major book, Gangesa's
Philosophy of God was published in 1984 by the Adyar Research Library, Madras and has won the admiration of scholars as well as the award of all
784:
Such an understanding of Nyaya helped him to develop his own philosophy. A human being can be fully understood only if his metaphysical relation with the
Absolute is accepted as a constitutive principle of his very being. In other words, an integral humanism calls for transcendence. Such a view
642:
He has also presented papers at various conferences, national and international. Thus in 1974, he presented a paper at All India
Oriental Conference, Kurukshetra; in 1978, gave papers at the University of Kerala and in Sanskrit College, Trippunithara, Kerala; in 1982, he presented a paper at the
618:
in 1950. During the course of his studies in the
Society of Jesus, he gained a licentiate in Philosophy (1957) and another licentiate in Theology (1964). He was ordained priest in 1963. Then in 1966, he began his specialization in Oriental Philosophies and Religion, at the University of Oxford,
659:
and participated in the conference on the dialogue of civilizations at India International Centre, New Delhi and presented a paper on 'Argumentation in Nyaya'. In 2001, he was a visiting Life Member at Clare Hall, University of Cambridge, England. In 2002, he participated in the International
820:
This Brahman or God can be described in many ways, but chiefly in the negative, the superlative, the world-relational, the ego-relational and the essential manner. The negative description differentiates God from all other reals by stating that it is not so, it is not so (neti neti). Such
768:, naturally one's own philosophy would also be much influenced by these works. It was a fortunate set of circumstances that helped him to delve deeply into some of the basic texts of Nyaya. In particular, he analysed each sentence and even each word in the Isvaravada section of Gangesa's
682:
system which has a history of more than twenty centuries. The Institute specializes in what is called NavyaNyaya which traditionally is dated from 13th Century to the present day. The Institute has already translated and interpreted important sections of authoritative works on
849:. The Supreme reality is communicated to us in the universe which is a vast assembly of symbols singing the goodness of God and this is his philosophy. Infinite are the possibilities of developing this line of thought inspired by the intuitions of Sankara and Ephrem.
741:
Translation and Interpretation of Kārikāvalī, Muktāvalī, and Dinakarī: Nyāya philosophy of language: Analysis, text, translation, and interpretation of Upamāna and Śabda sections of Kārikāvalī, Muktāvalī, and Dinakarī. John Vattanky - 1995 - Sri Satguru Publications.
712:
An Indian Ending: Rediscovering the Grandeur of Indian Heritage for a Sustainable Future: Essays in Honour of Professor Dr. John Vattanky Sj on Completing Eighty Years.John Vattanky, Kuruvila Pandikattu & Binoy Pichalakkattu (eds.) - 2013 - Serials
837:, translated usually as limiting adjunct. But nobody really explains what it really means. He interprets it with reason as symbol; the world is a symbol of God - this is the thought of the only real poet theologian in the Christian tradition,
780:
system has as horizon a theory of knowledge which renders possible the discourse about God; it could even be asserted that according to Nyaya, the Absolute becomes the horizon of all knowledge and therefore also of all human activities.
954:
See also Vattanky, John, Bhattacarya Visvanatha Nyayapañcanana, and Dinakarabhatta. 1995. Translation and interpretation of Karikavali, Muktavali, and Dinakari. 1st ed, Sri Garib Das Oriental series no. 187. Delhi: Sri Satguru
678:
Although the Centre for Advanced Indian Studies formerly directed by him is materially a small institute, it pursues intensively research in one of the most difficult systems of Indian thought- the
141:
663:
In 2003, he was a visiting Life Member at Clare Hall, University of Cambridge, England; in the same year he also gave a lecture on 'Sankara and Christian Theology' at the Faculty of Theology,
696:
A System of Indian Logic: The Nyaya Theory of Inference: Analysis, Text, Translation and Interpretation of the anumana section of Karikavali, Muktavali and Dinakari. Routledge, 2002.
1035:
772:. The wider implications of the explanations and argumentations developed in this text began to dawn upon him quietly and consistently. Why is it that according to Nyaya
1001:
An Indian Ending: Rediscovering the Grandeur of Indian Heritage for a Sustainable Future: Essays in Honour of Professor Dr. John Vattanky Sj on Completing Eighty Years
858:
An Indian Ending: Rediscovering the Grandeur of Indian Heritage for a Sustainable Future: Essays in Honour of Professor Dr. John Vattanky Sj on Completing Eighty Years
755:
The Referent of Words: Universal or Individual, the Controversies Between Mīmāmsakas and Naiyāyikas. John Vattanky - 1993 - Journal of Indian Philosophy 21 (1):51-78.
732:
Proof for the Existence of God in Classical Indian Philosophy. John Vattanky - 2007 - Forum Philosophicum: International Journal for Philosophy 12 (1):1 - 15.
735:
Philosophy of Indian Logic From a Comparative Perspective. John Vattanky - 2007 - The Proceedings of the Twenty-First World Congress of Philosophy 7:179-183.
934:
Vattanky, John, and Gangesa. 1984. Gangesa's philosophy of God: Analysis, text, translation, and interpretation of Isvaravada section of Gangesas
830:
truth, knowledge and being infinite. The two terms reality and knowledge together indicate that in God there is no distinction or composition.
145:
901:
606:
on 3 July 1931. After his high school studies (in which he stood first in the school) and after preliminary studies in the classics at the
809:. The Supreme Brahman is also a person in a pre-eminent sense. The concept of person in itself does not involve any limitation and hence
671:, Kottayam, and presented a paper on 'Understanding Christian Eschatology Against the Background of the Thought of Ephrem and Sankara'.
826:
709:Śaśadhara's Īśvaravāda: An Important Source of Gangeśa's Īśvaravāda. John Vattanky - 1979 - Journal of Indian Philosophy 7 (3):257-266.
585:
1060:
801:
a way that the simplicity, plenitude and transcendence of the divine are in no way compromised. It is clear that here non-duality (
394:
1080:
442:
121:
535:
1025:
788:
But concretely, what is the nature of this transcendence? In order to grasp this and to develop his original view of it, the
627:. He went on to University of Vienna to do his doctorate specializing in Indian philosophy. After his Ph.D. (1974), he was in
1065:
752:
The Inference of Gangeśa to Establish the Existence of God. John Vattanky - 1982 - Journal of Indian Philosophy 10 (1):37-50.
195:
1085:
1070:
167:
373:
1090:
1036:
Integral Humanism of the Nyaya: Prof. Dr. John Vattanky’s Philosophical Understanding of the Human Being in the Society
701:
747:
668:
232:
214:
174:
52:
988:
Logic and Love : Reflecting on Professor John Vattanky's Contribution to Indian Philosophy and Spirituality
987:
724:
578:
181:
38:
360:
1075:
854:
Logic and Love: Reflecting on Professor John Vattanky's Contribution to Indian Philosophy and Spirituality,
545:
163:
540:
137:
571:
322:
78:
664:
1095:
817:
perspective of Sankara's Vedanta is most properly and eminently personal, indeed the Super-person.
126:
738:
Semantic Competency (Yogyatā). John Vattanky - 1995 - Journal of Indian Philosophy 23 (2):151-178.
716:
Aspects of Early Nyāya Theism. John Vattanky - 1978 - Journal of Indian Philosophy 6 (4):393-404.
367:
130:
729:
Is Theism Central to Nyaya? John Vattanky - 2000 - Indian Philosophical Quarterly 27 (4):411-420
418:
284:
935:
769:
639:
visiting professor of Indian philosophy at the Hochschule fuer Philosophie, Munich, Germany.
706:
Gangesa's Philosophy of God. John Vattanky - 1986 - Philosophy East and West 36 (4):429-430.
1055:
1050:
389:
188:
8:
925:
Vattanky, John. 1993. Development of Nyaya theism. New Delhi: Intercultural Publications.
846:
520:
505:
411:
485:
902:"FR JOHN VATTANKY S.J.: Committed to Indian Logic and Passionate about Christian Faith"
822:
561:
460:
292:
87:
83:
44:
743:
720:
697:
490:
288:
655:
and the Faculty of Theology, University of Tübingen, Germany, at the University of
615:
515:
510:
249:
1019:
797:
789:
451:
152:
719:
Development of Nyāya Theism. John Vattanky - 1993 - Intercultural Publications.
805:) is read as a doctrine of creation rather than as a teaching of illusionistic
607:
500:
495:
480:
465:
1026:
Vattanky, John. “Fr Richard De Smet, S.J.: Friend, Scholar, Man of Dialogue.”
684:
619:
England from where he took his M.A. in Oriental Studies with his optionals as
276:
1044:
307:
656:
530:
475:
974:
889:
687:
and these works have won the admiration of scholars working in the field.
631:, Kerala, organizing a Research Centre in Indian Philosophy and Religion.
65:
793:
525:
470:
343:
268:
838:
765:
628:
999:
652:
620:
599:
556:
942:, Adyar Library series. Madras: Adyar Library and Research Centre.
814:
810:
802:
675:
participated in various seminars on Classical Indian Philosophy.
330:
303:
287:, Pune, India. He has contributed significantly to the growth of
272:
939:
842:
834:
806:
644:
603:
257:
253:
151:
from the article and its talk page, especially if potentially
777:
773:
679:
611:
425:
299:
265:
261:
302:
Theism has been well appreciated and acclaimed. His work on
856:
was brought in his honour in 2019. An earlier festschrift
764:
When one has studied the foundational texts of a school of
624:
338:
280:
1034:
Article on the philosophy of Prof John Vattanky SJ:
950:
948:
598:
Professor John Vattanky was born at Palakkattumala,
975:"Search results for 'John%20Vattanky' - PhilPapers"
921:
919:
660:conference on Syriac Studies at Kottayam, Kerala.
945:
841:, a fourth-century saint who lived and worked in
1042:
916:
833:In Sankara the external world is described as
1028:Vidyajyoti: Journal of Theological Reflection
964:Handbook, Jnana-Deepa Vidyapeeth, Pune, 2007.
888:For some of his important contributions, see
579:
759:
53:Learn how and when to remove these messages
586:
572:
337:
144:about living persons that is unsourced or
233:Learn how and when to remove this message
215:Learn how and when to remove this message
890:http://philpapers.org/s/John%20Vattanky
443:List of Jesuit educational institutions
283:. Vattanky was a Professor Emeritus of
1043:
796:especially as interpreted by the late
252:(3 July 1931- 22 February 2021) was a
313:
106:
59:
18:
1018:Tribute to him by his colleague in
938:with a study of the development of
279:, he resided at De Nobili College,
13:
870:Centre for Advanced Indian Studies
14:
1107:
1012:
863:
635:India Philosophical Association.
306:, was favourably commented on by
34:This article has multiple issues.
1061:20th-century Indian philosophers
555:
111:
64:
23:
868:He served as Founder/Director,
42:or discuss these issues on the
1081:Christian clergy from Kottayam
992:
981:
967:
958:
928:
894:
882:
813:considered even in the strict
16:Indian philosopher (1931–2021)
1:
1004:. Serials Publications. 2013.
875:
1066:Indian Christian theologians
614:, Sri Lanka, he entered the
122:biography of a living person
7:
1086:21st-century Indian Jesuits
1071:20th-century Indian Jesuits
149:must be removed immediately
77:to comply with Knowledge's
10:
1112:
1030:71/4 (April 2007) 245-261.
904:. Light of Truth. May 2021
1091:Buddhism and Christianity
760:His Philosophical Vision
90:may contain suggestions.
75:may need to be rewritten
860:was published in 2013.
368:Congregatio de Auxiliis
665:University of Tübingen
562:Catholicism portal
419:Ad maiorem Dei gloriam
285:Jnana-Deepa Vidyapeeth
136:Please help by adding
256:priest, belonging to
691:Some of His Writings
390:General Congregation
308:Kanchi Sankaracharya
142:Contentious material
1076:Jesuit philosophers
546:Jesuit philosophers
521:Frederick Copleston
506:Pierre-Jean De Smet
412:Spiritual Exercises
361:Regimini militantis
823:apophatic theology
541:Jesuit theologians
461:Ignatius of Loyola
293:Christian Theology
271:, specializing in
596:
595:
491:Robert Bellarmine
314:His Life and Work
289:Indian philosophy
243:
242:
235:
225:
224:
217:
199:
125:needs additional
105:
104:
79:quality standards
57:
1103:
1006:
1005:
996:
990:
985:
979:
978:
971:
965:
962:
956:
952:
943:
932:
926:
923:
914:
913:
911:
909:
898:
892:
886:
616:Society of Jesus
588:
581:
574:
560:
559:
516:Aloysius Gonzaga
511:Augustin Barruel
486:Francisco Suárez
395:Superior General
341:
331:Society of Jesus
318:
317:
238:
231:
220:
213:
209:
206:
200:
198:
157:
138:reliable sources
115:
114:
107:
100:
97:
91:
68:
60:
49:
27:
26:
19:
1111:
1110:
1106:
1105:
1104:
1102:
1101:
1100:
1096:God in Buddhism
1041:
1040:
1015:
1010:
1009:
998:
997:
993:
986:
982:
973:
972:
968:
963:
959:
953:
946:
936:Tattvacintāmaṇi
933:
929:
924:
917:
907:
905:
900:
899:
895:
887:
883:
878:
866:
852:A Festschrift,
798:Richard De Smet
790:Advaita Vedanta
770:Tattvacintāmaṇi
762:
592:
554:
452:Notable Jesuits
347:
316:
239:
228:
227:
226:
221:
210:
204:
201:
164:"John Vattanky"
158:
156:
135:
116:
112:
101:
95:
92:
82:
69:
28:
24:
17:
12:
11:
5:
1109:
1099:
1098:
1093:
1088:
1083:
1078:
1073:
1068:
1063:
1058:
1053:
1039:
1038:
1032:
1022:
1020:Jivan Magazine
1014:
1013:External links
1011:
1008:
1007:
991:
980:
966:
957:
944:
927:
915:
893:
880:
879:
877:
874:
865:
864:Final Position
862:
761:
758:
757:
756:
753:
750:
739:
736:
733:
730:
727:
717:
714:
710:
707:
704:
702:978-0700713882
608:Papal Seminary
594:
593:
591:
590:
583:
576:
568:
565:
564:
551:
550:
549:
548:
543:
538:
533:
528:
523:
518:
513:
508:
503:
501:Edmund Campion
498:
496:Peter Canisius
493:
488:
483:
481:John Berchmans
478:
473:
468:
466:Francis Xavier
463:
455:
454:
448:
447:
446:
445:
437:
436:
432:
431:
430:
429:
422:
415:
405:
404:
400:
399:
398:
397:
392:
384:
383:
379:
378:
377:
376:
371:
364:
354:
353:
349:
348:
346:of the Jesuits
342:
334:
333:
327:
326:
315:
312:
241:
240:
223:
222:
205:September 2022
146:poorly sourced
119:
117:
110:
103:
102:
96:September 2022
72:
70:
63:
58:
32:
31:
29:
22:
15:
9:
6:
4:
3:
2:
1108:
1097:
1094:
1092:
1089:
1087:
1084:
1082:
1079:
1077:
1074:
1072:
1069:
1067:
1064:
1062:
1059:
1057:
1054:
1052:
1049:
1048:
1046:
1037:
1033:
1031:
1029:
1023:
1021:
1017:
1016:
1003:
1002:
995:
989:
984:
976:
970:
961:
955:Publications.
951:
949:
941:
937:
931:
922:
920:
903:
897:
891:
885:
881:
873:
871:
861:
859:
855:
850:
848:
844:
840:
836:
831:
828:
824:
818:
816:
812:
808:
804:
799:
795:
791:
786:
782:
779:
775:
771:
767:
754:
751:
749:
748:9788170304357
745:
740:
737:
734:
731:
728:
726:
722:
718:
715:
713:Publications.
711:
708:
705:
703:
699:
695:
694:
693:
692:
688:
686:
681:
676:
672:
670:
666:
661:
658:
654:
648:
646:
640:
636:
632:
630:
626:
622:
617:
613:
609:
605:
601:
589:
584:
582:
577:
575:
570:
569:
567:
566:
563:
558:
553:
552:
547:
544:
542:
539:
537:
536:Jesuit saints
534:
532:
529:
527:
524:
522:
519:
517:
514:
512:
509:
507:
504:
502:
499:
497:
494:
492:
489:
487:
484:
482:
479:
477:
474:
472:
469:
467:
464:
462:
459:
458:
457:
456:
453:
450:
449:
444:
441:
440:
439:
438:
434:
433:
428:
427:
423:
421:
420:
416:
414:
413:
409:
408:
407:
406:
402:
401:
396:
393:
391:
388:
387:
386:
385:
381:
380:
375:
372:
370:
369:
365:
363:
362:
358:
357:
356:
355:
351:
350:
345:
340:
336:
335:
332:
329:
328:
324:
320:
319:
311:
309:
305:
301:
296:
294:
290:
286:
282:
278:
274:
270:
267:
263:
260:province, in
259:
255:
251:
248:
247:John Vattanky
237:
234:
219:
216:
208:
197:
194:
190:
187:
183:
180:
176:
173:
169:
166: –
165:
161:
160:Find sources:
154:
150:
147:
143:
139:
133:
132:
128:
123:
118:
109:
108:
99:
89:
85:
80:
76:
73:This article
71:
67:
62:
61:
56:
54:
47:
46:
41:
40:
35:
30:
21:
20:
1027:
1024:His article
1000:
994:
983:
969:
960:
940:Nyaya theism
930:
906:. Retrieved
896:
884:
869:
867:
857:
853:
851:
845:and then in
832:
819:
787:
783:
763:
690:
689:
677:
673:
662:
657:Santiniketan
649:
641:
637:
633:
597:
531:Pope Francis
476:Pedro Arrupe
424:
417:
410:
403:Spirituality
366:
359:
298:His book on
297:
246:
244:
229:
211:
202:
192:
185:
178:
171:
159:
148:
131:verification
124:
93:
84:You can help
74:
50:
43:
37:
36:Please help
33:
1056:2021 deaths
1051:1931 births
685:Navya-Nyāya
526:Karl Rahner
471:Peter Faber
374:Suppression
344:Christogram
291:and Indian
277:Navya-Nyāya
269:philosopher
1045:Categories
876:References
839:St. Ephrem
766:philosophy
725:8185574057
629:Trivandrum
175:newspapers
39:improve it
908:13 August
382:Hierarchy
127:citations
88:talk page
45:talk page
827:tadatmya
653:Indology
621:Sanskrit
600:Kottayam
323:a series
321:Part of
153:libelous
815:Advaita
811:Brahman
803:advaita
794:Sankara
352:History
304:Gangesa
273:Gangesa
189:scholar
847:Edessa
843:Nisbis
835:upadhi
807:monism
746:
723:
700:
645:Munich
604:Kerala
325:on the
266:Indian
258:Kerala
254:Jesuit
191:
184:
177:
170:
162:
86:. The
778:Nyaya
774:logic
680:Nyaya
669:SEERI
612:Kandy
435:Works
426:Magis
300:Nyaya
264:. An
262:India
245:Rev.
196:JSTOR
182:books
120:This
910:2021
744:ISBN
721:ISBN
698:ISBN
625:Pali
623:and
281:Pune
168:news
129:for
792:of
602:in
275:'s
1047::
947:^
918:^
610:,
310:.
295:.
250:SJ
140:.
48:.
977:.
912:.
587:e
580:t
573:v
236:)
230:(
218:)
212:(
207:)
203:(
193:·
186:·
179:·
172:·
155:.
134:.
98:)
94:(
81:.
55:)
51:(
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.
