This volume is devoted to the oldest Indian Philosophy from the begining to the end of the first millennium after Christ. It embraces the philosophy of the Veda and the epic, the Buddha and the Jina, the Sankhya and the classical Yoga system. Volume II sets forth the presentation of the nature philosopical schools.

Peter Adamson and Jonardon Ganeri present a lively introduction to one of the world's richest intellectual traditions: the philosophy of classical India. They begin with the earliest extant literature, the Vedas, and the explanatory works that these inspired, known as Upaniṣads. They also discuss other famous texts of classical Vedic culture, especially the Mahābhārata and its most notable section, the Bhagavad-Gīta, alongside the rise of Buddhism and Jainism. In this opening section, Adamson and Ganeri emphasize the way that philosophy was practiced as a form of life in search of liberation from suffering. Next, the pair move on to the explosion of philosophical speculation devoted to foundational texts called 'sutras,' discussing such traditions as the logical and epistemological Nyāya school, the monism of Advaita Vedānta, and the spiritual discipline of Yoga. In the final section of the book, they chart further developments within Buddhism, highlighting Nagārjuna's radical critique of 'non-dependent' concepts and the no-self philosophy of mind found in authors like Dignāga, and within Jainism, focusing especially on its 'standpoint' epistemology. Unlike other introductions that cover the main schools and positions in classical Indian philosophy, Adamson and Ganeri's lively guide also pays attention to philosophical themes such as non-violence, political authority, and the status of women, while considering textual traditions typically left out of overviews of Indian thought, like the Cārvaka school, Tantra, and aesthetic theory as well. Adamson and Ganeri conclude by focusing on the much-debated question of whether Indian philosophy may have influenced ancient Greek philosophy and, from there, evaluate the impact that this area of philosophy had on later Western thought.

Embark on an intellectual journey through the ancient and profound landscape of Indian thought with Surendranath Dasgupta’s A History of Indian Philosophy, Vol. 1. This volume delves into the rich traditions, schools, and systems that have shaped Indian philosophy over the centuries, offering insights that are as timeless as they are profound. Dasgupta’s detailed exploration introduces the philosophies of the early Upanishads, the Vedas, and the great minds that established the foundation for Indian philosophical thought. From Vedanta to Yoga, this book offers a comprehensive view of the evolution of Indian philosophy through its most influential thinkers.Have you ever wondered how ancient Indian philosophies still influence modern thought? Discover how the teachings of sages and philosophers continue to shape not only spiritual practices but also contemporary ideas on life, mind, and society. From metaphysical inquiries to ethical frameworks, this volume covers the breadth of Indian philosophical traditions. Whether you’re a student of philosophy, spirituality, or cultural history, you’ll find Dasgupta’s work an invaluable guide to understanding the philosophical heritage of India. Are you ready to dive deep into the heart of one of the world’s oldest philosophical traditions?Explore the diverse and profound wisdom of India’s philosophical landscape. A History of Indian Philosophy, Vol. 1 is a must-read for anyone seeking to grasp the essence of Indian thought and its lasting influence on the global intellectual scene. Don’t miss the opportunity to broaden your philosophical horizons. Purchase A History of Indian Philosophy, Vol. 1 now and explore the ancient wisdom that continues to inspire minds worldwide!

This is an endeavour by an international team of scholars to present the contents of Indian Philosophical texts to a wider public than has hitherto been possible. It will provide a definitive summary of current knowledge about each of the systems of classical Indian Philosophy. Each volume will consist of an extended analytical essay together with summaries of every extant work of the system.Volume I. Bibliography (2Pts.) (3rd rev. Ed.): This volume indicates the scope of the project and provides a list of sources which will be surveyed in the subsequent volumes, as well as provides a guide to secondary literature for further study of Indian Philosophy. Volume II. Indian Metaphysics and Epistemology: The Tradition of Nyaya Vaisesika up to Gangesa (Part One). The volume provides a detailed resume of current knowledge about the classical Indian Philosophical System of Nyaya-Vaisesika in its earlier stages.Volume III. Advaita Vedanta (Part One): This volume summarizes all that we know of early Advaita Vedanta up to Samkara`s pupils. Volume IV. Samkhya: A Dualist Tradition in Indian Philosophy traces the history of the system from its beginnings in the third or fourth century B.C. up through the twentieth century. Volume V. The Philosophy of Grammarians: This Volume of the Encyclopedia of Indian Philosophies is devoted to the Philosophy of the Grammarians.Volume VI. Indian Philosophical Analysis Nyaya-Vaisesika from Gangesa to Raghunatha Siromani: The present volume of the Encyclopedia of Indian Philosophies takes up the history of Nyaya-Vaisesika where Volume Two left off, in the 14th century. Volume VII. Abhidharma Buddhism to 150 A.D.: The present volume undertakes to summarize the gist of these philosophical teachings, termed Abhidharma, from the first texts that developed after the Buddha up to and including the mammoth text called Mahavibhasa, generated from a convention held in the first or second century A.D.Other Volumes in Preparation: Yoga Philosophy, Samkhya Philosophy, Grammarian Philosophy, Jaina Philosophy, Kashmir Saiva Philosophy, Dvaita Vedanta, Abhidharma Philosophy, Madhyamika Philosophy, Yogacara Philosophy, Buddhist Logicians.

The volume traces the intellectual history of Patanjala Yoga philosophy from the early centuries of the Common Era through the twentieth century. It also provides a systematic discussions of the philosophy of classical Yoga. Particular attention is given to the meaning of concentration (Samadhi), engrossment (samapatti) and the extra-ordinary cognitive capacities (vibhutis, siddhis) and the role that these notions play in the Yoga philosophy, which are relevant for issues currently under discussion in contemporary western philosophy of mind. The volume compares and contrasts classical yoga philosophy with classical Samkhya and with Indian Buddhist thought. Although the primary focus of the volume is on Patanjala Yoga, the system of Hatha Yoga and other satellite systems of Yoga are discussed as well, and an attempt is made to differentiate clearly the classical system of Yoga Sastra from Hatha Yoga and the other satellite systems. Some twenty-eight Sanskrit texts of Patanjala. Yoga are summarized or noted in the volume. Twenty-six volumes of Hatha Yoga and the texts of some other satellite systems are also included. Altogether the volume contains summaries and or notations for some seventy-five Sanskrit texts.

Chapter I of this study, which discusses the older Upanisads, viz., the Brhad Aranyaka Upanisad and the Chandogya Upanisad, describes at the outset how the idea of the Supreme Being, the unique mystic power, was conceived in the words Brahman and Atman and how these two entities merged with each other and became identical. It then discusses the doctrine of metempsychosis as evolved from the relation between the Supreme Being and the world of plurality. In this period, the magician-priest begins to become a philosopher. Chapter II deals with later Upanisads like Kathaka Upanisad, Maitrayana Upanisad and Svetasvatara Upanisad. This period clearly reveals beginnings of the formulation of a system in the form of Samkhya Doctrine and the Yoga. Here the ultimate goal of human yearning, the salvation from suffering, becomes visible. In short, we perceive the development of thought of the Indian Philosophy from an impersonal god (of impersonal powers) to a personal god. But interestingly, a system strongly enforcing the elements of Yoga decisively rejected theism and adhered to the pessimistic thought of Indian mysticism: the Doctrine of Buddhism. This is described in Chapter III.