Dear Howard,

The questions you ask are large ones and a thorough answer would require 
reference to large swathes of work on the Indian logical and epistemological 
systems. For some broad indications that others may wish to fill in:

The Nyāyakos'a, p. 29, has a short entry on anavasthā, which is usually treated 
as the technical designation for the regress. But in fact the problem is very 
frequently invoked in philosophical works of the Vedānta and Buddhist 
Madhyamaka traditions and elsewhere as well.

The issue of foundations has been central to recent discussions of Madhyamaka 
critques of the nyāya schools, both Buddhist and non-Buddhist. But it has been 
raised explicitly using the term "foundationalism" primarily in work on Tibetan 
Madhyamaka. For a survey see here:
https://www.academia.edu/109324532/Knowing_Illusion_Bringing_a_Tibetan_Debate_into_Contemporary_Discourse_Volume_I_A_Philosophical_History_of_the_Debate_and_Volume_II_Translations

Finally, the issue of svataḥ pramāṇa has figured prominently in recent work on 
Mīmāṃsā, above all on Kumārila. I don't know what Caitanya's sources may have 
been, but he and his disciples were no doubt drawing on well-established 
philosophical currents.

hope this is at least a start,
Matthew

> Dear Scholars,
> 
> Does the nyāya system speak about the problem of an infinite regress of 
> proofs? Aristotle famously identifies and then avoids this problem through 
> the notion of a self-evident foundation or starting point of knowledge. In 
> Western epistemology, this strategy is often called foundationalism.
> 
> Is there anything at all similar or analagous in nyāya or other Indian 
> schools? The Caitanya-caritāmṛta several times affirms that the Veda is 
> ’self-evident’, svataḥ pramāṇa, but the term is not used there as a general 
> or secular epistemic strategy. Is the CC simply repeating a well-known 
> epistemic principle?
> 
> All help will be greatly appreciated.
> 
> Thanks!
> Howard
> 
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