| |
| |
| Publisher's Note | |
| |
| |
| Series Editor's Preface | |
| |
| |
| Author's Preface | |
| |
| |
| Abbreviations & Sigla | |
| |
| |
| |
| Introduction | |
| |
| |
| Introduction | |
| |
| |
| |
| Historical Context and Substance of the PPV | |
| |
| |
| |
| Consciousness, Knowledge, and Ignorance | |
| |
| |
| |
| Basic Metaphysical and Epistemological Advaita Concepts and Principles | |
| |
| |
| |
| Brahman | |
| |
| |
| |
| Levels of Being | |
| |
| |
| |
| The Brahman and the World | |
| |
| |
| |
| Adhyasa | |
| |
| |
| |
| Maya or Avidya | |
| |
| |
| |
| How is Avidy� known? | |
| |
| |
| |
| The Locus and the Object of Avidya | |
| |
| |
| |
| Avidya: One or Many? | |
| |
| |
| The Brahman and the Jiva | |
| |
| |
| |
| Pratibimbavada (the reflection theory) | |
| |
| |
| |
| Abhasavada (the semblance theory) | |
| |
| |
| |
| Avacchedavada (the limitation theory) | |
| |
| |
| |
| The Path to Moksa | |
| |
| |
| |
| The PPV and the Western Tradition | |
| |
| |
| |
| Transliterated Text, Translation, and Critical Explanatory Notes | |
| |
| |
| |
| Mangalacarana | |
| |
| |
| |
| The Object and the Purpose of the Commentary | |
| |
| |
| |
| What is Removed by Knowledge is Not a Real Entity | |
| |
| |
| |
| Darkness is Positive | |
| |
| |
| |
| Ignorance as the Material Cause of Superimposition | |
| |
| |
| |
| Perception Establishes that Ignorance is Positive | |
| |
| |
| |
| Inference Also Establishes that Ignorance is Positive | |
| |
| |
| |
| Postulation Also Establishes that Ignorance is Positive | |
| |
| |
| |
| Establishment of the Thesis that Ignorance Does Not Conceal Not-Self; There is No Need of it | |
| |
| |
| |
| Establishment of the Thesis that Ignorance is One, Not Many; Concealment of the Self by Ignorance | |
| |
| |
| |
| The Refutation of the Bhaskara View | |
| |
| |
| |
| Immediate Apprehension of Silver in an Erroneous Cognition (Exposition of Akhyati) | |
| |
| |
| |
| What is an Erroneous Cognition? Refutation of Akhyati | |
| |
| |
| |
| Refutation of the Buddhist Theory of the Relation Between Words and Their Meanings; Determination of atmakhyati | |
| |
| |
| |
| Two Mental Modifications (Vrttis) in an Erroneous Cognition; One Reality and the Levels of Existence | |
| |
| |
| |
| Non-Difference of Ma ya and Avidya | |
| |
| |
| |
| Consideration of Cancellation (Badha) | |
| |
| |
| |
| Establishment of the Self-Luminosity of the Self | |
| |
| |
| |
| Establishment of the Thesis that Self-Luminous Consciousness is the Locus of the Self, Which Does Not Contradict the Identity of the Brahman and the Jiva | |
| |
| |
| |
| Establishment of the Thesis that Ignorance is the Material Cause of the Distinction Between the Brahman and the Jiva and the Relation Between Avidya and Consciousness | |
| |
| |
| |
| Establishment of the Thesis that Consciousness is the Locus of Ignorance, not the Inner Sense | |
| |
| |
| |
| Consciousness as the Object of Ignorance | |
| |
| |
| |
| Refutation of the Samkhya View of the Self and Determination of the View that the "I" Denotes the Self | |
| |
| |
| |
| The Inner Sense is Different from the Self; the Self is Self-Luminous | |
| |
| |
| |
| Exposition of the Conclusive View Regarding the "I"-Sense | |
| |
| |
| |
| Not Counted | |
| |
| |
| |
| Ignorance is a Positive Entity Rather than the Absence of Knowledge | |
| |
| |
| |
| "I" is not Pure Self; the Status of Life (Prana) | |
| |
| |
| |
| Existence of the Inner Sense: Objections by the Opponents | |
| |
| |
| |
| Ignorance is the Cause of the Distinction Between the Original and its Reflection | |
| |
| |
| |
| The Reflection Theory is Better than the Limitation Theory | |
| |
| |
| |
| Ignorance, Inner Sense, Gross Body, and the Jiva; Distinction Between the Jiva and the Brahman in Deep Sleep; the Objections Against the Position that it is a Reflection and the Resolution | |
| |
| |
| |
| Determination of Pratikramavyavastha, Possible Objections, Alternatives, and Resolutions | |
| |
| |
| |
| Vij�anavada vs. Advaita Vedanta | |
| |
| |
| |
| Pratyabhij�a | |
| |
| |
| |
| Establishment of the Momentariness of the Vij�ana Inferentially | |
| |
| |
| |
| Refutation of the Position that the Space is Visible and Inferable | |
| |
| |
| |
| Establishment of the Thesis that the Inner Sense is Known by the Saksin | |
| |
| |
| |
| The Purpose of the Vedantic Texts | |
| |
| |
| |
| Brahman? Inclusive or Exclusive of the World? | |
| |
| |
| |
| Whether Truth and Falsity of Cognitions Intrinsic or Extrinsic? | |
| |
| |
| |
| sabda and Immediate Knowledge | |
| |
| |
| |
| Determination of the Thesis that Reflection and Contemplation are Subservient to Hearing | |
| |
| |
| |
| Jivan Mukti | |
| |
| |
| |
| The Purpose of Vidhi and the Beginning of the Inquiry into the Vedantic Texts | |
| |
| |
| Bibliography | |
| |
| |
| Index | |