The author has in this work clearly marked the principal stages of Indian logic in the vast period of about two thousand years beginning from 640 and has traced how from Anviksiki the science of debate Indian logic developed into the science of knowledge Pramanasastra and then into the science of dialectics Prakarana of Tarkasastra.The treatment of the subject is both historical and critical. The author has traced some Greek influence on indian logic. For instance he has shown how the five membered syllogism of Aristotle found its way through Alexandria Syria and other countries into Taxila and got amalgamated with the Nyaya doctrine of inference.The book is one of the pioneer works on the subjects. It has drawn on original sources exhaustively. Besides the preface introduction, foreword and table of contents the work contains several appendices and indexes.

The old civilisation of India was a concrete unity of many-sided developments in art, architecture, literature, religion, morals, and science so far as it was understood in those days. But the most important achievement of Indian thought was philosophy. It was regarded as the goal of all the highest practical and theoretical activities, and it indicated the point of unity amidst all the apparent diversities which the complex growth of culture over a vast area inhabited by different peoples produced. It is not in the history of foreign invasions, in the rise of independent kingdoms at different times, in the empires of this or that great monarch that the unity of India is to be sought. It is essentially one of spiritual aspirations and obedience to the law of the spirit, which were regarded as superior to everything else, and it has outlived all the political changes through which India passed. The Greeks, the Huns, the Scythians, the Pathans and the Moguls who occupied the land and controlled the political machinery never ruled the minds of the people, for these political events were like hurricanes or the changes of season, mere phenomena of a natural or physical order which never affected the spiritual integrity of Hindu culture. If after a passivity of some centuries India is again going to become creative it is mainly on account of this fundamental unity of her progress and civilisation and not for anything that she may borrow from other countries. It is therefore indispensably necessary for all those who wish to appreciate the significance and potentialities of Indian culture that they should properly understand the history of Indian philosophical thought which is the nucleus round which all that is best and highest in India has grown. Much harm has already been done by the circulation of opinions that the culture and philosophy of India was dreamy and abstract. It is therefore very necessary that Indians as well as other peoples should become more and more acquainted with the true characteristics of the past history of Indian thought and form a correct estimate of its special features.

The old civilisation of India was a concrete unity of many-sided developments in art, architecture, literature, religion, morals, and science so far as it was understood in those days. But the most important achievement of Indian thought was philosophy. It was regarded as the goal of all the highest practical and theoretical activities, and it indicated the point of unity amidst all the apparent diversities which the complex growth of culture over a vast area inhabited by different peoples produced. It is not in the history of foreign invasions, in the rise of independent kingdoms at different times, in the empires of this or that great monarch that the unity of India is to be sought. It is essentially one of spiritual aspirations and obedience to the law of the spirit, which were regarded as superior to everything else, and it has outlived all the political changes through which India passed. The Greeks, the Huns, the Scythians, the Pathans and the Moguls who occupied the land and controlled the political machinery never ruled the minds of the people, for these political events were like hurricanes or the changes of season, mere phenomena of a natural or physical order which never affected the spiritual integrity of Hindu culture. If after a passivity of some centuries India is again going to become creative it is mainly on account of this fundamental unity of her progress and civilisation and not for anything that she may borrow from other countries. It is therefore indispensably necessary for all those who wish to appreciate the significance and potentialities of Indian culture that they should properly understand the history of Indian philosophical thought which is the nucleus round which all that is best and highest in India has grown. Much harm has already been done by the circulation of opinions that the culture and philosophy of India was dreamy and abstract.

A Comparative History of World Philosophy presents a personal yet balanced guide through what the author argues to be the three great philosophical traditions: Chinese, European, and Indian. The book breaks through the cultural barriers between these traditions, proving that despite their considerable differences, fundamental resemblances exist in their abstract principles. Ben-Ami Scharfstein argues that Western students of philosophy will profit considerably if they study Indian and Chinese philosophy from the very beginning, along with their own. Written with clarity and infused with an engaging narrative voice, this book is organized thematically, presenting in virtually every chapter characteristic views from each tradition that represent similar positions in the core areas of metaphysics and epistemology. At the same time, Scharfstein develops each tradition historically as the chapters unfold. He presents a great variety of philosophical positions fairly, avoiding the relativism and ethnocentrism that could easily plague a comparative presentation of Western and non-Western philosophies.

"The Great Mathematicians of Bharat" emerges as a seminal work, aligning perfectly with the vision of the National Education Policy (NEP) 2020, which emphasizes the integration and appreciation of Indian Knowledge Systems (IKS) in contemporary education. This book meticulously documents the rich legacy of India's mathematical geniuses, serving as a crucial resource in rekindling interest and respect for Bharat's profound mathematical traditions. It underscores the symbiotic relationship between cultural ethos and scientific inquiry, highlighting how Indian mathematicians not only contributed to the field of mathematics but also how their work was deeply interwoven with Hindu spiritual and cultural practices. By chronicling the journey from ancient sages to modern masters, the book provides a comprehensive view of the evolution of mathematical thought in Bharat, thus fulfilling NEP 2020's objective of integrating indigenous knowledge with modern academic frameworks. In doing so, it not only educates but also inspires, setting a precedent for future academic endeavours to explore and celebrate India's rich intellectual heritage.

The Character of Logic in India is the last work of the eminent philosopher Bimal Krishna Matilal. It traces the origins of logical theory in India, with chapters on the general characteristics of Indian logic, the analysis of debate, Dinnaga and the triple-conditioned sign, Dharmakirti and the problem of induction, the Jaina contribution to logic, and later developments in Navya-Nyaya.

This volume of studies presents the papers given at the second workshop of the European Ayurdic society, a group which was formed in Groningen in 1983. The volume is thus a sequel to Proceedings of the international workshop on priorities in the study of Indian medicine. The workshop was held over a period of three days in September 1985 in the congenial surroundings of the Wellcome Institute for the History of Medicine ii London, and it provided a splendid opportunity for scholars in the field of Indian medical history to meet in one place and to share the latest research in their respective areas.