https://ir.vidyasagar.ac.in/jspui/handle/123456789/2058 Sun, 26 Apr 2026 15:45:54 GMT 2026-04-26T15:45:54Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/2067 Title: A Critique of Epistemology Authors: Tiwari, Devendra Nath Abstract: Epistemology is a natural urge of a metaphysics that have no other way to convince about the reasonability and justifiability of the systems. Metaphysics cannot survive without epistemology and both taken together form a system. It constructs a number of entities and produces a number of epistemic proofs and justification to justify them. Metaphysicians claim to know the entities by perception, inference, resemblance, presumption, authority, implication, non-apprehension, practice, unseen power and several other means of knowledge. If they do not find any popular proof to prove a certain kind of reality, they give evidences and logical justification to convince about the veritable myth of their assumptions. Even in some cases they accept imagination also as a proof. Epistemological proving scheme, based on metaphysics or on a theory about thing –in-itself which is beyond the grasp of reason, falls short in checking metaphysical construction either from their own contradiction or from their incapability of encountering with the reality. Such proving is based on creating confusion between the object they intend to prove, the object reached by their arguments of proving and the object beyond the limit of the arguments. More clearly, they intend to prove the object of knowledge, which they grasp, and their arguments prove the object that they do not grasp that is beyond the grasp. Such amalgamation has caused great harm to philosophy. The paper views the epistemological ideas and their gradual turning points in the east and west theories. What is the object that needs proving and what object the epistemic proofs prove? Why this epistemological proving fails in its aim that is, the limit of epistemology. It discusses the nature of knowledge; is it substance, quality, an activity, úûnya and the later part critically analyses and examines the epistemological tools generally used by epistemologists for proving their metaphysical assumption. Popular definitions of sources of knowledge in view of Western and Indian perspective are critically analyzed and their inconsistencies have been well pointed out to further new researches in the field. Thu, 01 Mar 2018 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/2067 2018-03-01T00:00:00Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/2066 Title: Acharya Brajendra Nath Seal : His Intellectual Insight and Ideas of Universal Humanism Authors: Sarkar, I Abstract: The present paper is intended to highlight Achrya Brajendranath Seal and his philosophy of life with reference to his intellectual insight and ideas of universal humanism. Fact remains that Acharya Seal was a man of great mind and he not only came in touch with various branches of knowledge but also tried to analyze human mind as well as the universe as a whole. He wrote a few books and good number of articles and whatever may be the theme of his works, he proved his worth and was really a typical representative of an Indian mother. At a moment whenever we are concerned with intellectual crises and moral degradation all around, the thoughts of A.B.N. Seal may open a new dimension as to the mental relief we may seek for at this moment. He developed his ‘Jivan Darshan’ which propounded ‘Manavsamghati’ (Unity of Mankind), and above all professed humanism and spirituality from his scientific insight. A.B.N.Seal was attracted to the philosophical ideas of Raja Rammohun Roy, Sri Ramakrishna, Swami Vivekananda, Rabindrnath Tagore, Keshav Chandra Sen and so on. At the long last he talked about ‘Universal Religion’ and the qualities of a Universal Man. For such a scientific temper he has rightly been called the ‘Child of Bengal Renaissance’ and this is justified when he stood not only for human solidarity but also could declare “I am a man (hence) nothing human is alien to me. I lived in the spirit of these sayings.” The entire paper is based on some original documents and contemporary writings available to us related to this man and very likely, it may strike the mind of some people who are not supposed to be alien to the ideas of spiritualism and humanity. Thu, 01 Mar 2018 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/2066 2018-03-01T00:00:00Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/2065 Title: Is Nàgàrjuna a Philosophical Sadist? Authors: Biswas, Kuheli Thu, 01 Mar 2018 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/2065 2018-03-01T00:00:00Z https://ir.vidyasagar.ac.in/jspui/handle/123456789/2064 Title: The Concept of Citta in Yoga Philosophy Authors: Das, Bhupendra Chandra Abstract: Vàcaspati Mi÷ra points out that citta is a kind of antaþkaraõa called buddhi. The cause of buddhi is prakçti. Thirteen instruments (karaõa) are admitted in the Sà§khya. Ten external sense organs are five organs of knowledge, five organs of action and three internal sense organs are mahat or buddhi, aha§kàra and manas. Therefore, the eleventh organ is citta (mind) which is called antaþkaraõa. Without the assistance of citta (mind), the organs of knowledge cannot acquire knowledge and organs of action also cannot perform its action. The extraordinary attribute of mind is “Sa§kalpakam manaþ”. Determinative form (Sa§kalpaka råpa) is the definition of citta or itarvyavartaka dharma. Citta is permanent, pervasive like the sky. But its function is contracting and expanding. It is luminous because it reveals objects like light. Its constituents are the qualities of sattva, rajas and tamas. It is always changing. It remains in two states: (1) vçtti which is prompted by bhoga and (2) nirodha (suppression) which is represented by ekàgratà and various stages of Samàdhi. Citta has the following bhumis or levels of existence—kùipta (unstable), muóha (deluded), vikùipta (distracted), ekàgra (concentrated) and niruddha (suppressed). Citta becomes pure through the constant practice of astàïgayoga. Consciousness reflected in the modification of citta (cittavçtti) is the knower or jñàtà. Yogi realises that discriminative knowledge also is a quality of citta. Purusa is different from citta. All the sufferings (kle÷as) of citta can be removed through the renunciation of attachment. So Patanjali calls it kaivalya. Here the constant practice of astàïgayoga, renunciation and the cessation of modification of causal qualities lead to kaivalya. Thu, 01 Mar 2018 00:00:00 GMT https://ir.vidyasagar.ac.in/jspui/handle/123456789/2064 2018-03-01T00:00:00Z