Original Sanskrit: Samkhya karikaArchived 23 February 2012 at the Wayback Machine Compiled and indexed by Ferenc Ruzsa (2015), Sanskrit Documents Archives; Second Translation (Verse 1): Ferenc Ruzsa (1997), [The triple suffering – A note on the Samkhya karika, Xth World Sanskrit Conference: Bangalore, University of Hungary, Budapest; Third Translation (all Verses): Samkhyakarika of Iswara Krishna John Davis (Translator), Trubner, London, University of Toronto Archives
Original Sanskrit and Translation: The Vaisheshika Sutra of Kanada with the Commentary of Sankara Misra BD Basu (Translator), The Sacred Books of the Hindus, Volume 6, University of Toronto Archives; For modern translations and a history of the Vaiśeṣika Sūtra in the 1st millennium BCE, see: Stephen H. Phillips (1998), Classical Indian Metaphysics, Motilal Banarsidass, ISBN978-8120814899, pages 38–54
Original Sanskrit and Translation: The Nyaya Sutras of Gotama SC Vidyabhusana (Translator), The Bhuvaneswari Ashrama, University of Toronto Archives; A 1990 print is available from Motilal Banarsidass Publishers, ISBN978-8120807488 (Editor: N Sinha)
V.V. Raman (2012), Hinduism and Science: Some Reflections, Zygon – Journal of Religion and Science, 47(3): 549–574, Quote (page 557): "Aside from nontheistic schools like the Samkhya, there have also been explicitly atheistic schools in the Hindu tradition. One virulently anti-supernatural system is/was the so-called Carvaka school.", doi:10.1111/j.1467-9744.2012.01274.x Bill Cooke (2005), Dictionary of Atheism, Skepticism, and Humanism, ISBN978-1591022992, page 84; For a general discussion of Cārvāka and other atheistic traditions within Hindu philosophy, see Jessica Frazier (2014), Hinduism in The Oxford Handbook of Atheism (Editors: Stephen Bullivant, Michael Ruse), Oxford University Press, ISBN978-0199644650, pages 367–378
V.V. Raman (2012), Hinduism and Science: Some Reflections, Zygon – Journal of Religion and Science, 47(3): 549–574, Quote (page 557): "Aside from nontheistic schools like the Samkhya, there have also been explicitly atheistic schools in the Hindu tradition. One virulently anti-supernatural system is/was the so-called Carvaka school.", doi:10.1111/j.1467-9744.2012.01274.x
Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Indian Philosophy. 30 (6): 597–640. doi:10.1023/A:1023569009490. S2CID169948463.
Lord ChaitanyaArchived 7 June 2002 at the Wayback Machine (krishna.com) "This is called acintya-bheda-abheda-tattva, inconceivable, simultaneous oneness and difference."
"Śuddhādvaita". Oxford Reference. Archived from the original on 2 June 2023. Retrieved 2 June 2023.
philosophynow.org
Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN978-0791422175, page 64; Quote: "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; John C. Plott et al. (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism" KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN978-8120806191, pages 246–249, from note 385 onwards; Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Archived 13 September 2017 at the Wayback Machine, Philosophy Now (2013, Subscription Required);
sanskritdocuments.org
Original Sanskrit: Samkhya karikaArchived 23 February 2012 at the Wayback Machine Compiled and indexed by Ferenc Ruzsa (2015), Sanskrit Documents Archives; Second Translation (Verse 1): Ferenc Ruzsa (1997), [The triple suffering – A note on the Samkhya karika, Xth World Sanskrit Conference: Bangalore, University of Hungary, Budapest; Third Translation (all Verses): Samkhyakarika of Iswara Krishna John Davis (Translator), Trubner, London, University of Toronto Archives
semanticscholar.org
api.semanticscholar.org
Bhattacharya, Ramakrishna (2002). "Cārvāka Fragments: A New Collection". Journal of Indian Philosophy. 30 (6): 597–640. doi:10.1023/A:1023569009490. S2CID169948463.
stanford.edu
plato.stanford.edu
Nyaya RealismArchived 5 September 2015 at the Wayback Machine, in Perceptual Experience and Concepts in Classical Indian Philosophy, Stanford Encyclopedia of Philosophy (2015)
Ganeri, Jonardon (2023), "Analytic Philosophy in Early Modern India", in Zalta, Edward N.; Nodelman, Uri (eds.), The Stanford Encyclopedia of Philosophy (Winter 2023 ed.), Metaphysics Research Lab, Stanford University, retrieved 23 January 2024
Balcerowicz, Piotr (2016), "Jayarāśi", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Spring 2016 ed.), Metaphysics Research Lab, Stanford University, archived from the original on 8 July 2020, retrieved 8 July 2020
Hindu PhilosophyArchived 14 April 2013 at the Wayback Machine, IEP, Quote: "Dvaita: Madhva is one of the principal theistic exponents of Vedānta. On his account, Brahman is a personal God, and specifically He is the Hindu deity Viṣṇu."
Stoker, Valerie (2011). "Madhva (1238-1317)". Internet Encyclopedia of Philosophy. Archived from the original on 12 October 2016. Retrieved 29 February 2016.
Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN978-0791422175, page 64; Quote: "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the [Buddhist] doctrine that human beings have no soul, no self, no unchanging essence."; John C. Plott et al. (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism" KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN978-8120806191, pages 246–249, from note 385 onwards; Katie Javanaud (2013), Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana?Archived 13 September 2017 at the Wayback Machine, Philosophy Now (2013, Subscription Required);
Nyaya RealismArchived 5 September 2015 at the Wayback Machine, in Perceptual Experience and Concepts in Classical Indian Philosophy, Stanford Encyclopedia of Philosophy (2015)
Original Sanskrit: Samkhya karikaArchived 23 February 2012 at the Wayback Machine Compiled and indexed by Ferenc Ruzsa (2015), Sanskrit Documents Archives; Second Translation (Verse 1): Ferenc Ruzsa (1997), [The triple suffering – A note on the Samkhya karika, Xth World Sanskrit Conference: Bangalore, University of Hungary, Budapest; Third Translation (all Verses): Samkhyakarika of Iswara Krishna John Davis (Translator), Trubner, London, University of Toronto Archives
Hindu PhilosophyArchived 14 April 2013 at the Wayback Machine, IEP, Quote: "Dvaita: Madhva is one of the principal theistic exponents of Vedānta. On his account, Brahman is a personal God, and specifically He is the Hindu deity Viṣṇu."
Stoker, Valerie (2011). "Madhva (1238-1317)". Internet Encyclopedia of Philosophy. Archived from the original on 12 October 2016. Retrieved 29 February 2016.
"Śuddhādvaita". Oxford Reference. Archived from the original on 2 June 2023. Retrieved 2 June 2023.
Lord ChaitanyaArchived 7 June 2002 at the Wayback Machine (krishna.com) "This is called acintya-bheda-abheda-tattva, inconceivable, simultaneous oneness and difference."
Balcerowicz, Piotr (2016), "Jayarāśi", in Zalta, Edward N. (ed.), The Stanford Encyclopedia of Philosophy (Spring 2016 ed.), Metaphysics Research Lab, Stanford University, archived from the original on 8 July 2020, retrieved 8 July 2020