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It the second alternative be accepted, these additional conditions could not be the same as the familiar Ilsatti (contiguity), yogyata (semantic fitness), dka;,k~ll (expectancy) and tlltparya (intention), for these are, on the theory, conditions of sabdabodha itself.

If anybody falls into such an error as to construe emptiness as reality (or as a view, even the right view, of reality), he is only grasping the snake at the wrong end (Mk, 24.1 I)!

Kaunabhatta's Vaiyakarana-bhusana is a massive work on semantic theory written in India in the 17th century.

This book was written as a doctoral thesis. His ability to understand difficult grammatical and philosophical texts in Sanskrit was unequalled, and without his help it would have taken far longer to write this book and indeed might very well have proved impossible.

They testify to the growth of the theory and practice of the art and thus establish it as an evolving rather than a fixed art form that changed as much in response to its own expanding aesthetic boundaries as to parallel or complementary forms of dance, drama and music that impinged upon it as India's social and political situation changed.

Both Advaita Vedanta and Navya-nyaya have attracted the attention of modern scholars and philosophers (of both India and abroad), who are acquainted with Western philosophy and whose interest in the study of Indian philosophy has not simply been limited to the history of Indian thought or Indology.

This study is mainly the outcome of work completed as a Ph.D. I was also fortunate to spend a semester at the University of Wisconsin - Madison studying with Professor Geshe Lhundup Sopa. Special mention and thanks go Professor Fred Streng who supported the study and gave most graciously of his time.

The Viikyapadiya of Bhartrhari and the Pramii1Jasamuccaya of Dignaga * are seminal texts in the history of ancient Indian philosophy. This way of approaching these texts highlights unexpected facets of Bhartrhari's and Dignaga's theories of language and is intended to identify the individual achievements of each.

For the first time in recent history, seventeen scholars from allover the world (India, Japan, Europe, the United Kingdom, Canada and the United States) collaborated here to produce a volume containing an in-depth study of Buddhist log ical theory in the background of Buddhist epistemology.

This study is mainly the outcome of work completed as a Ph.D. I was also fortunate to spend a semester at the University of Wisconsin - Madison studying with Professor Geshe Lhundup Sopa. Special mention and thanks go Professor Fred Streng who supported the study and gave most graciously of his time.

From the Subhdsitaratnakosa, Verse No. 1729: vahati na pural) kascit pasclill na ko 'py anuyati mam na ca navapadak~ul)l)o marga!) katham nv aham ekaka!) bhavatu viditam purvavyu