In the last decades, several rapprochements have been made between quantum physics and the Advaita Vedānta (AV) school of Hinduism. Theoretical issues such as the role of the observer in measurement and physical interconnectedness have been associated with tenets of AV, generating various critical responses. In this study, I propose to address this encounter in the light of recent works on philosophical implications of quantum physics by the physicist and philosopher of science Bernard d'Espagnat.The relatively recent encounter between quantum physics and Advaita Vedānta (AV) has given rise to a number of interesting debates over the last couple of years. Several proposals for dialogue and integration have been put forth, generating various critical responses. This study is an attempt to address, and in a sense reassess, this encounter in the light of recent works on philosophical implications of quantum physics by the theoretical physicist and philosopher of science Bernard d'Espagnat.The Vedāntic tradition has its roots in the Hindu tradition of India, and stands as one of its most sophisticated philosophical and theological developments. It has greatly influenced Indian religious and philosophical schools throughout history and continues to attract a significant following all over the world. AV is the oldest extant school of Vedānta, and its foremost teacher wasŚaṅkara, a philosopher who lived in India around the seventh-eighth century C.E. Like other Vedānta schools, AV is drawn primarily from the Upanis . ads, a group of philosophical texts considered to be an early source of Hindu religion. The term advaita means "nondual," and thus AV holds the view that distinctions between things, individuals, Jonathan Duquette is a postdoctoral fellow in

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In this paper, the problem of illusory perception, as approached by the Nyā ya and Advaita Vedā nta schools of philosophy, is discussed from the standpoint of the Parimala. This seminal work belonging to the Bhāmatī tradition of Advaita Vedā nta was composed in the sixteenth century by the polymath Appaya Dīks : ita. In the context of discussing various theories of illusion, Dīks : ita dwells upon the Nyā ya theory of anyathākhyāti, and its connection with jñānalaks : an : apratyāsatti as a causal factor for perception, and closely examines if such an extraordinary (alaukika) perception is tenable to explain illusory perception. He then proceeds to point out the deficiencies of this model and thereby brings to the fore the anirvacanīyakhyāti of Advaitins as the only theory which stands scrutiny.

It is commonly held that one of the distinguishing features of modern Hinduism is its all-inclusive tolerance and comprehensive openness for religious plurality. However, this universalism contrasts in important ways with the traditional inclusivism found in the writings of classical and medieval Indian brahminical thinkers. This article focuses on the inherent complexity and modalities of religious inclusivism in the early modern period. How was inclusivism construed and defended by Sanskrit intellectuals of this period? How do inclusivist models relate to broader concepts of identity, tradition and scriptures? An attempt is here made to answer these questions through examining the work of the sixteenth century scholar Appaya Diksita. Special attention will be paid to arguments he presents in his Sivarkamanidipika concerning the legitimacy of the Pancaratra tradition and the authority of Saivagamas.