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| Publisher's Note | |
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| Series Editor's Preface | |
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| Author's Preface | |
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| Abbreviations & Sigla | |
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| Introduction | |
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| Introduction | |
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| Historical Context and Substance of the PPV | |
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| Consciousness, Knowledge, and Ignorance | |
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| Basic Metaphysical and Epistemological Advaita Concepts and Principles | |
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| Brahman | |
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| Levels of Being | |
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| The Brahman and the World | |
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| Adhyasa | |
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| Maya or Avidya | |
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| How is Avidy� known? | |
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| The Locus and the Object of Avidya | |
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| Avidya: One or Many? | |
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| The Brahman and the Jiva | |
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| Pratibimbavada (the reflection theory) | |
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| Abhasavada (the semblance theory) | |
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| Avacchedavada (the limitation theory) | |
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| The Path to Moksa | |
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| The PPV and the Western Tradition | |
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| Transliterated Text, Translation, and Critical Explanatory Notes | |
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| Mangalacarana | |
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| The Object and the Purpose of the Commentary | |
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| What is Removed by Knowledge is Not a Real Entity | |
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| Darkness is Positive | |
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| Ignorance as the Material Cause of Superimposition | |
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| Perception Establishes that Ignorance is Positive | |
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| Inference Also Establishes that Ignorance is Positive | |
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| Postulation Also Establishes that Ignorance is Positive | |
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| Establishment of the Thesis that Ignorance Does Not Conceal Not-Self; There is No Need of it | |
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| Establishment of the Thesis that Ignorance is One, Not Many; Concealment of the Self by Ignorance | |
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| The Refutation of the Bhaskara View | |
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| Immediate Apprehension of Silver in an Erroneous Cognition (Exposition of Akhyati) | |
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| What is an Erroneous Cognition? Refutation of Akhyati | |
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| Refutation of the Buddhist Theory of the Relation Between Words and Their Meanings; Determination of atmakhyati | |
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| Two Mental Modifications (Vrttis) in an Erroneous Cognition; One Reality and the Levels of Existence | |
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| Non-Difference of Ma ya and Avidya | |
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| Consideration of Cancellation (Badha) | |
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| Establishment of the Self-Luminosity of the Self | |
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| Establishment of the Thesis that Self-Luminous Consciousness is the Locus of the Self, Which Does Not Contradict the Identity of the Brahman and the Jiva | |
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| Establishment of the Thesis that Ignorance is the Material Cause of the Distinction Between the Brahman and the Jiva and the Relation Between Avidya and Consciousness | |
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| Establishment of the Thesis that Consciousness is the Locus of Ignorance, not the Inner Sense | |
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| Consciousness as the Object of Ignorance | |
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| Refutation of the Samkhya View of the Self and Determination of the View that the "I" Denotes the Self | |
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| The Inner Sense is Different from the Self; the Self is Self-Luminous | |
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| Exposition of the Conclusive View Regarding the "I"-Sense | |
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| Not Counted | |
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| Ignorance is a Positive Entity Rather than the Absence of Knowledge | |
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| "I" is not Pure Self; the Status of Life (Prana) | |
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| Existence of the Inner Sense: Objections by the Opponents | |
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| Ignorance is the Cause of the Distinction Between the Original and its Reflection | |
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| The Reflection Theory is Better than the Limitation Theory | |
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| Ignorance, Inner Sense, Gross Body, and the Jiva; Distinction Between the Jiva and the Brahman in Deep Sleep; the Objections Against the Position that it is a Reflection and the Resolution | |
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| Determination of Pratikramavyavastha, Possible Objections, Alternatives, and Resolutions | |
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| Vij�anavada vs. Advaita Vedanta | |
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| Pratyabhij�a | |
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| Establishment of the Momentariness of the Vij�ana Inferentially | |
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| Refutation of the Position that the Space is Visible and Inferable | |
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| Establishment of the Thesis that the Inner Sense is Known by the Saksin | |
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| The Purpose of the Vedantic Texts | |
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| Brahman? Inclusive or Exclusive of the World? | |
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| Whether Truth and Falsity of Cognitions Intrinsic or Extrinsic? | |
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| sabda and Immediate Knowledge | |
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| Determination of the Thesis that Reflection and Contemplation are Subservient to Hearing | |
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| Jivan Mukti | |
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| The Purpose of Vidhi and the Beginning of the Inquiry into the Vedantic Texts | |
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| Bibliography | |
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| Index | |
