Adhyasa is the function of maya which includes avarna (concealment) and vikshepa (projection) Moksha is liberation, if attained while

living is jivanmukti, (shankara) if to b e attained by god's grace only after death, is videhmukti (ramanujan) (Vedanta) Videhamukti is final liberation when all the past karmas of life have been fruct ified, and occurs at death of the body Ways to Moksha - Knowledge leads to liberation. The three ways to attain knowled ge are: dhyana (listening to teacher), manan (self-study of scriptures) and nidh idhyasana (application of same in real life) (Ramanujan) Four stages of liberation are shalokya (soul lives in lord's house), samipya (so ul lives near god), sarupya (soul attain the form of god), and sayujya (soul sub merges in god) (ramanujan) Prapti is the highest form of bhakti, which is complete surrender to god Division of Vedas into Samhita, Brahmana Aranyaka, Upnishads Causation is either Satkaryavada or Asatkaryavada. Satkaryavada is cause resides in the effect, whereas in Asatkaryavada is cause is something new. Satkaryavada is divided into Parinamvada and Vivartavada. Parinamavada is the modification o f cause into effect, whereas Vivartvada is appearance of that modification. Pari namavada is again divided into two parts Brahmanparinamavada and Prakritiparinam avada. Brahamapraninamvada is modificiation of Brahman (Vedanta) and Prakritipar inamvada is modification of prakriti (Sankhya) Atma meaning soul, central to indian philosophy, characterized by four states, j agrit (waking), swapna (dreaming), sushupti (deep sleep) and turiya (transcenden tal) jagrat - soul in waking stage, in interaction with outside world, with all its s enses working including manas Swapna - soul in sleep stage, with senses not in interaction with outside world, but manas still working Sushupti - soul in deep sleep wherein neither senses nor manas working Turiya - the highest inexplicably transcendental stage attained by intense medit ation wherein the soul realizes its true nature Advaita - relation between soul and brahman is that of identity and Vishistadvai ta - relation between soul and brahman is that of whole and part, cause and effe ct and not identity. Vivartavada - theory of causality maintained by adwaita according to which the e ffect is just an illusion, and not really existent Satta - the planes of existence recognized by shankara being pratibhashik (drea m), vyavaharik (empirical) and parmarthik (transcendental). Each is real as long as one is in it, but irreal when one moves to higher plane. Vyavaharik Satta is the dream reality, the empirical world which becomes illusio ry as one transcends it and attains moksha Parmarthik Satta is the plane of absolute reality wherein empircal world is reve aled as creation of maya and ignorance

Pratibhashik Satta is the plane of dream reality which becomes sublates as one w akes up. Liberation - true knowledge about the relationship between soul and Brahman Maya - The cosmic illusion, dependent upon brahman, functioning as avarna (conce alment of reality) and vikshepa (projection of illusion) Para Vidya - holisitc knowledge about reality and illusion, brahman and maya Apara Vidya - knowledge derived from senses, non-holisitic and prejudicial under the effect of maya Triratna - samyag darshan, samyag gyan, samyag charitra (Jainisim) Samyag Gyan is partial and phenomenal knowledge acquired through mati, shruti, n aya, avadhi, manahprayaya. it is not complete and absolute Samyag Darshan is complete and perfect of knowledge of things in relation to ot her things in the world. Samyag Charitra is the right conduct that makes samyag darshan possible Dharma is the dynamic principle of motion and adharma is the one blocking it. (J ainism) Tatva - the seven categories admitted by jaina being jiva, ajiva, ashrava (inflo w of karmic particles), bandha (bondage), samvara (stoppage), nirjara (removal) and moksha (liberation) Dravya - the substratum of qualities (guna), modes (paryaya) and motion (dharma) . it is either astikaya aur nastikaya.(Jainism) Dravya - one of the categories approved by visheshika, dravya is the substratum of all gunas, actions etc. 9 kinds of Dravyas are prithvi, akash, tejas, ap, vay u, kala, dik, atman, manas. (Vaisheshika) Nitya Dravya are eternal padarthas. parmanu of subtle elements plus space, time and soul Anitya Dravya are the gross products of the prithvi, jal, akash, tej, ap, vayu Yagya - a way to show gratitude towards nature, its two kinds being shreyas (per formed for benefit) and preyas (performed as thanksgiving) Rna - means debt that human being owes and have to pay back. pitri-rina (debt to parents), dev-rina (to gods) & acharya-rina (to teachers) are its 3 forms Karma - governed by rta, it refers to actions which bears fruit. it may be prarb adha (already fructified), sanchit (awaiting fruition), sanchayiman (presently b earing fruit) Lingapramarsha is instantiation of vyapti and referred for the third time in nya ya syllogism Vyaptigrehoprayas is the method to arrive at vyapti which can be through anvaya, vyatriki, sahcharya, bhuyodarshan and tarka.

Adrishta is the universal principal taking account of individual's karma. Chit in sankhya is the construct of manas, buddhi and ahankara reflecting purush a wrongly. Kaivalya is the knowledge of this wrong identification of purusha wit h prakriti. Chita Vriti - With the wrong identification with things, purusha assumes the form of that thing. This form is called vriti or modification. 5 kinds of Vritis are parmana, viparyaya, vikalpa, nidra and smriti. Yoga the cessation of the modifications of chitta through meditation is yoga. Buddhist Ashtang Marg - ODSALEMN - right observance, duty, speech, action, livel ihood, effort, mindfulness, meditation MAN IS THE COMPOSITE OF 5 SKANDHAS VIGYAN, VEDNA, SANGYA, SANSKARA AND RUPA 3 Pitaks - SUTTA, VINAY AND ABHIDHAMMA Boddhisatva is the one who has taken a vow to become buddha Vidhi, nishedha and arthvada the classification of mahavakyas according to which Vidhi are the mantras used in yajna, nishedha are the mantras that are prohibit ed to use in a particular yajna, and arthvada is the explanation of their meanin gs. Shabanityavada - mimansaks thoery of meaning according to which words are eterna l and are a divine creation Anvitabhidanvada Prabhakar s theory of meaning by which words are meaningful only in relation to other words in a sentence. Abhihitavyayavada Kumaril s theory of meaning by which words are independently mea ningful and it is the logical connection between the words that suggests the mea ning of the sentence. Sambandha - the category of relation admitted by vaisheshika. it is of 3 kinds s amyoga (conjunction), samvaya (inherence) and shrinkhala (chain) Karnata is theory of causation in indian philosphy emphasizing on whether or not cause exists in its effects. its two kinds are satkaryavada and asatkaryavad Parmanyavada Theories of validity of knowledge as to whether knowledge is itself valid or requires external sources to validate it. Two kinds of validity are in ternal (svatah-parmanyavada) and external (pratah-parmanyavada) Triputi-Samwit Theory of provability of self maintained by prabhakar according t o which in every act of knowledge, there is simultaneous revelation of knower (s elf), known (object) and the knowledge itself. Jnatatavada Theory of provability of self maintained by Kumaril which maintains that consciousness is inferred through the cognizedness of the object and is not self-luminous. Chit is the self illuminating consciousness and does not require any other sourc e for its light and differnt from chitta of samkhya and yoha (vedanta) Achit is the matter or the non-conscious aspect of Brahman. Being is the unchanging reality while becoming is the process or state by which one becomes a being

Prama is right apprehension of objects (yatharthanubhava prama), cognizing objec t as it is. Aprama is invalid knowledge, the cognition of objects falsely. Its four kinds ar e smriti (memory), sanshay (doubt), viparyaya (error) and tarka (hypothetical re asoning) Pramana refers to the valid source of means of acquiring knowledge. The 6 praman s are pratyaksha, anumana, upmana, shabd, abhav and anuaplabdhi. Rta - The basic principle, eternal moral order of the universe, operating in its every sphere be it nature, human life, or morality. Yagya - a way to show gratitude towards nature, its two kinds being shreyas (per formed for benefit) and preyas (performed as thanksgiving) akhyati Prabhakar s theory of error according to which error is due to non-apprehe nsion of the distinction between two cognitions and their objects. The objects a re presented only partially, but are wrongly taken as one. viparitkhayati kumaril s theory of error according to which error is due to misapp rehension of the synthesis of two cognitions Anyathakhyati Nyaya Theory of Error states error as the wrong apprehension of t he object which exists elsewhere (anyatha) and which is retrieved from the memor y through extraordinary perception (jnana lakshana partakshya) Anirvachniyakhyati According to Advait Vedanta error is indescribable (anirvachn iya). It is neither real, nor unreal as everything is real as long as it works, but unreal when one goes on a higher plane of existence (parmarthik satta). Anekantavada According to Jainism reality is manifold (anekanta) and can be appr ehended from different viewpoints (nayas). There is no absolute reality and no p articular viewpoint absolutely true or false, or both. Syadvada The logical representation of anekantavada which says that no particula r viewpoint about reality is true, or false, or both or neither. Every viewpoint is a Perhaps (syat) and is a combination of both true or false. Nayavada Jain s epistemological theory of apprehension of reality from 7 different viewpoints (nayas). Reality is not absolute, but relative. These viewpoints are naigam, sangraha, vyavahar, rjustutra, shabd, samabhirudh, and evambhut. Mokhsa when all the karmic particles are removed from the soul (nirjara) and fur ther inflow of the same is stopped (samvara), soul gets moksha. This is achieved by practicing tri-ratna - samyag gyan, samyak darshan and samyak charitra. Pratyaksha (Nyaya) According to Gautam, pratyaksha is indriyaartha sannikarsh ut pann gyan. Ie. Knowledge derived through Sense-object contact. gangEsha says saks hat karyatvam lakshanam pratyaksha ie. Direct contact, having 3 modes savikalpak, nirvikalpak and pratibhigyan, and 2 kinds laukika and alaukika. Pratyakha (Buddhism) Perception is the bare awareness without any determination a nd imagination (kalpana). It is only nirvikalpak and savikalpaka of nyaya is rej ected by Buddhist as it includes memory. Upamaana according to nyaya, upmana is sanjna-sanjni sambandha, i.e. knowledge o f the similarity between the object which is known and which is unknown. Its 4 s

tages are Atideshvakya (information), sadrishyati (perception), vakyarthsmriti ( recollection), upmiti (conclusion of comparison) Aprithiksiddhi Metaphysical theory of Ramanuja according to which there is an in separable relation of cause and effect between Brahman and world. indivisible Br ahman can manifest itself in various forms of this universe. Parinamvada - The theory of creation according to which effect is the real modif ication of the cause. Its two forms are Braham Parinamvada - modification of Bra hman into world (Advaita), and Prakriti Parinamvada - modification of Prakriti ( Sankhya). Sakshi (Dvaita) Panchshila the five practices of right conduct in Jainism which are ahimsa (nonviolence), satya (truthfulness), asteya (non-stealing) brahamcharya (celibacy), aparigraha (non-attachment). Eudaimonia Aristotle s ethical theory that aims at the achievement of a Satisfaction of objective conditions of happiness is more important than ng the subjective experience of pleasure. Ethical Realism there are objective moral values and ethical statements ual claims which can be true or false, but which does not depend upon our s and attitudes. Its two forms are intuitionism and naturalism. good life. pursui are fact belief

Intuitionism meta-ethical theory which holds that objective moral values are int uitively known, but can not be defined like the property of goodness which is in definable (Moore). Utilitarianism An ethical theory which states the worth of an action in terms of its utility or happiness. Its 2 forms are gross (subject s happiness only), and r efined (greatest happiness of the greatest number). Kant s moral theory the reverence to categorical imperative, i.e. commands appylyi ng to us unconditionally owing to our autonomous rationality. Truth functions a proposition having a definite truth value which is dependent u pon the truth values of its constituents. E.g a conjunction is true, when both e lements are true, etc. Feminism The philosophical standpoint which considers society and knowledge as d ominated by male and endeavors to the abolition of the male domination in variou s spheres like art, literature, politics etc. Categorical syllogism An argument consisting of 2 premises and one conclusion ha ving three terms, viz minor, major and middle, in which middle occurs twice in t he premises, but never in the conclusion. Quantification its an operation to bind the variables in a propositional functio n to generate general propositions. Its 2 forms are universal and existential qu antification. Universal and Existential Quantification To quantify variables so that Decision procedures - A method for solving a decision problem (requiring only ye s or no as answer) given in the form of an algorithm is called a decision proced ure for that problem Axiomatic system it is a kind of formal system having a set of fundamental axiom s from which further rules can be derived as theorems of that system. Its two re quirements are completeness and consistency.

Argument form general form of the argument whose elements serve as variables whi ch can be substituted as per the problem to yield a proper argument. Deterrent theory of punishment Aim of punishment should be prevention against th e repetition of crime. its done by generating fear, which creates hatred for the crime, and which consequently leads to its deterrence. Reformative theory of punishment aim of punishment should be reformation of the criminal by educating him. its based on the biblical maxim of hate the sin, not the sinner. Retributive theory of punishment aim of punishment is to deliver negative reward s to the criminal for crime done in order to maintain the dignity of law. Correspondence theory of truth a statement is true if it corresponds with actual state of affairs in the world. Coherence theory of truth - a statement is true if it coheres with other proposi tions of the system already established as true. Pragmatic theory of truth a statement is true if it works, or the performance of it leads to useful activity. Apurva - apurva is the link between act and its fruit. It is the causal potency (shakti) in the act which leads to its fructification [mimansa] Dharma is the command or injunction which impels men to action. It is supra-sens ible and consists in the commands of veda. [mimansa] Karmas Actions that men do. These are classified as obligatory (nitya and naimit tika), optional (kamya) and prohibited (pratisiddha) [mimansa] Apvarga Liberation in mimansa achieved by abstention from optional (kamya) and p rohibited (pratisiddha) karmas. Kumaril believes in gyan-karma-samuchhyavada the harmonious combination of knowledge and action as a means to liberation. Qualities - The properties or features of things, whether they are intrinsic or extrinsic to the thing itself. Punishment - Deliberate infliction of harm as a moral sanction against offenders . Punishment may be understood, designed, and applied according to any of the th eories which are retributive, reformative and deterrent. completeness - A feature of formal systems whose axioms or rules of inference ar e adequate for the demonstration of every true proposition or for the justificat ion of every valid argument. Thus, the addition of any unprovable formula to a c omplete system necessarily results in a contradiction. The propositional calculu s is complete in this sense, but (as Gdel showed) higher-order versions of quanti fication theory are not. consistency - Feature of any formal system from whose axioms no direct contradic tion follows. The customary proof of consistency is to show that there is at lea st one interpretation of the system upon which all of its axioms are true. existential import The distinguishing feature of propositions that assert the existence of somethin g. In traditional interpretations of categorical logic, all propositions are tak en to have existential import, but on a modern interpretation, only the particul ar propositions, (I and O) have existential import.

naturalistic fallacy According to G. E. Moore, the mistake of identifying moral good with any natural property. Moore argued that since any such identification gives rise to an open question, it can never be correct. This constitutes a significant reason for co ncluding that fact and value remain irreducibly distinct. necessary / contingent Distinction between kinds of truth. Necessary truth is a feature of any statemen t that it would be contradictory to deny. (Contradictions themselves are necessa rily false.) Contingent truths (or falsehoods) happen to be true (or false), but might have been otherwise necessary / sufficient - Distinction between logical or causal conditions. In c ausal relations, a necessary condition for the occurence of an event is a state of affairs without which the event cannot happen, while a sufficient condition i s a state of affairs that guarantees that it will happen. Thus, for example: the presence of oxygen is a necessary condition for combustion, and the flow of ele ctrical current is a sufficient condition for the induction of a magnetic field. intuitionism Reliance on unmediated awareness as a criterion of truth. In logic and mathemati cs, intuitionism denies the independent reality of mathematical objects and the principle of excluded middle. In moral philosophy, intuitionism is the metaethic al theory that moral judgments are made by reference to a direct, non-inferentia l awareness of moral value. Ethical intuitionists usually hold that we recognize our duties in the specific features of particular moral decisions utilitarianism Normative theory that human conduct is right or wrong because of its tendency to produce favorable or unfavorable consequences for the people who are affected b y it. The hedonistic utilitarianism of Bentham, Mill, and Sidgwick maintains tha t all moral judgments can be derived from the greatest happiness principle. The ideal utilitarianism espoused by G. E. Moore, on the other hand, regarded aesthe tic enjoyment and friendship as the highest ethical values. Contemporary utilita rians differ about whether the theory should be applied primarily to acts or rul es. Reason for believing in parmanu by vaisheshika - By admitting parmanu as the ete rnal and indivisible parts that gives rise to world by their different combinati ons, vaisheshikas saved their Asatkaryavada, which is non-existence of effect in cause. Reason for having samanya as independent category by Nyayas To maintain its real ism, by which not only particulars, but universals also have objective reality. As universal can t exist in another universal, separate category is needed. Quantification rules The 4 rules that dictate the conditions under which it is p ermissible to delete or add a quantifier: Universal Instantiation, Universal Gen eralization (for universal quantifiers), Existential Instantiation and Existenti al Generalization (for existential quantifiers) Universal Quantification and Existential Quantification UQ is attempt to formali ze the notion that something is true for everything, while EQ is predication of a property to at least one member of the class. Duty and obligation - Obligation arises out the voluntary acts, whereas duty is something that we owe apart from any voluntary undertaking.