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Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c13.s3: Philosophical Debates in Texts

Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c13.s3

Language
English

Philosophical Debates in Texts

c13.s3.1

• Akalaṅka (pp. 106-07, 111).

c13.s3.2

• Al-Biruni (pp. 122-24).

c13.s3.3

• Appayya Dīkṣita vs. Mādhvavedānta (pp. 135-36).

c13.s3.4

• *Arthaśāstra* as a text of debates (pp. 42, 88-89).

c13.s3.5

• Bādarāyaṇa and Śaṅkarācārya (pp. 9-10, 32).

c13.s3.6

• *Bhaṭṭojikuṭṭanam* (p. 138).

c13.s3.7

• Buddha’s condemnation of debates (pp. 19-20).

c13.s3.8

• Critique of Cārvāka philosophies by other systems (pp. 79-80, 190-96).

c13.s3.9

• *Dabistān-e-mazahib* (pp. 34, 143-46).

c13.s3.10

• Debate between *Nyāyāmṛtam* and *Advaitasiddhi* (p. 132).

c13.s3.11

• Debate described in the Vedic Saṁhitās (pp. 42-44)

c13.s3.12

• Debate in *Nirukta* (pp. 77-78).

c13.s3.13

• Debates between Buddhist Logicians and Naiyāyikas (pp. 98-101).

c13.s3.14

• Debates between Idealism and Materialism (pp. 190-96).

c13.s3.15

• Debates by the Lokāyatikas or the Cārvākas (pp. 10, 12).

c13.s3.16

• Debates of Nāgārjuna in *Vigrahavyāvartinī* and *Mādhyamikakārikā* with Nyāya, Vedānta (pp. 97-100).
• Debates on Orientalism (pp. 295-99).
• Debates on Philosophy of Language (pp. 114-15).
• Debates on Scriptural Authority (pp. 208-09).
• Debates on the Absolute and God as Creator (pp. 213-19).
• Debates on the nature of Reality (pp. 196-208).
• Debates on the theory of knowledge (pp. 209-12).
• Debates within Buddhist schools (pp. 97-98).
• Debates within Orthodox systems of philosophy Jñānakarmsamuccayavāda vs. Kevalajñānavāda (pp. 188-89).
• Dharmakīrti vs. Nyāya (pp. 23-26, 107-12).
• Dharmakīrti's disagreements on *vyāpti*, *nigrahasthānas* and *hetu* (with Diṅnāga and Gautama) (pp. 108-83).
• Dialogue hymns of *Ṛgveda* (p. 44).
• Diṅnāga vs. Bhartṛhari's philosophy of Śabdabrahmavāda (p. 107).
• Friedrich Schlegal, Schopenhauer (pp. 284-86, 297, 303).
• Haribhadra (pp. 87, 105-06, 111).
• *Kāmasūtra* of Vātsyāyana (pp. 52, 90, 106).
• Madhusūdana vs. Rāmārya (pp. 134-35).
• Madhva and Trivikrama (pp. 125).
• *Mahānirvāṇatantra* (pp. 149-50).
• *Manoramākucamardanī* (p. 138).
• *Mubahisa-e-Hudusa-e-duniya* (p. 34).
• Nandaka's discussions on *kathā* in *Anumānasutta* and *Upālisutta* (p. 86).
• *Raṅgojibhaṭṭadhikkāra* (p. 137).
• Refutation of other systems by Devasūri in his *Syādvādamañjarī* (p. 122, 125).
• Rejoinders to Appayya Dīkṣita (pp. 135-36).
• S. Radhakrishnan's critique of Albert Switzer's view (p. xiii).
• *Samaṇasutta*, *Svarājyaśāstra*, commentaries on *Gītā* and *Japuji* (p. xiii).
• *Samudrasaṅgama* (pp. 146-48).
• Śaṅkara's disagreement with Manu on *kāma* and the dignity of *gṛhasthāśrama* (pp. 188-89).

c13.s3.17

• Sarahapā's disagreements with Buddhism and other systems (pp. 193-94).
• *Sarvadarśanasaṁgraha* (pp. 81, 101-02, 130).
• *Śatadūṣaṇī* (pp. 128, 130).
• *Tarkatāṇḍava* of Vyāsatīrtha (pp. 126, 132).
• *Tattvopaplavasiṁha* (pp. 112-14).
• The *Mahābhāṣya* of Patañjali (pp. 80, 90).
• Vijñānabhikṣu's reformulation of classical Sāṁkhya and his disagreement with Vedānta on concept of *dṛṣyatva* (p. 190).
• Vyākaraṇa Setumādhavācārya's *Tattvakaustubha* as critique of Bhaṭṭoji under the title *Tattvakaustubhakuliśa* (p. 138).
• Zalāluddin Dāvānī — his *Akhlaque Nāsirī* (p. 34).

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