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  1. Philosophy in classical India: proper work of reason.Jonardon Ganeri - 2001 - New York: Routledge.
    Original in content and approach, Philosophy in Classical India focuses on the rational principles of Indian philosophical theory, rather than the mysticism usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference and criticism, influence and response, in which reason is simultaneously used constructively and to call itself into question.
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  • The intellectual formation of a Jain Monk: A śvetāmbara monastic curriculum. [REVIEW]John E. Cort - 2001 - Journal of Indian Philosophy 29 (3):327-349.
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  • The Concept of Manas in Jaina Philosophy.Jayandra Soni - 2020 - Journal of Indian Philosophy 48 (2):315-328.
    The first time Umāsvāti uses the word manas in his Tattvārtha-sūtra, the standard work for matters concerning Jaina philosophy, is when he lists the means of knowledge: mati, śruta, avadhi, manaḥ-paryāya and kevala. These are the pramāṇas. In TAS 1, 14 mati or sense perception is said to be caused by indriya and aninindriya; Pūjyapāda’s commentary says that anindriya, antaḥ-karaṇa and manas are synonyms. This obviously raises questions about the specific role and function of the manas/anindriya in mati, manaḥ-paryāya and (...)
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  • Vidyānandin’s Discussion with the Buddhist on Svasaṃvedana, Pratyakṣa and Pramāṇa.Jayandra Soni - 2019 - Journal of Indian Philosophy 47 (5):1003-1017.
    Two of the terms in the title are from Vidyānandin’s Tattvārtha-śloka-vārttika, which is his commentary on Umāsvāti’s Tattvārtha-sūtra. Sūtra 6 of the TAS states the following: pramāṇa-nayair adhigamaḥ, ‘knowledge—of the seven categories—is obtained through the pramāṇas and the nayas’). Vidyānandin’s commentary on this sūtra 6 entails a total of 56 ślokas, with his own prose vārttika on each of them in varying lengths. TAŚV 1, 6, 1–8 deal with particulars and universals, for which he uses the synonymous pairs aṃśa/aṃśin and (...)
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  • The laicisation of the bondless doctrine: A new study of the development of early jainism. [REVIEW]Paul Dundas - 1997 - Journal of Indian Philosophy 25 (5):495-516.
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  • Handbook of Logical Thought in India.Sundar Sarukkai & Mihir Chakraborty (eds.) - 2018 - New Delhi, India: Springer.
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