A Hindu Critique of Buddhist Epistemology: Kumarila on by John Taber, Francis X. Clooney

By John Taber, Francis X. Clooney

This can be a translation of the bankruptcy on belief of Kumarilabhatta's magnum opus, the Slokavarttika, one of many principal texts of the Hindu reaction to the feedback of the logical-epistemological institution of Buddhist inspiration. In an in depth remark, the writer explains the process the argument from verse to verse and alludes to different theories of classical Indian philosophy and different technical concerns. Notes to the interpretation and statement cross additional into the ancient and philosophical heritage of Kumarila's rules. The ebook offers an creation to the historical past and the advance of Indian epistemology, a synopsis of Kumarila's paintings and an research of its argument.

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Extra resources for A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The 'Determination of Perception' Chapter of Kumarila Bhatta's Slokavarttika ... Commentary (Routledge Hindu Studies Series)

Example text

The sister replied, “I no longer have any money but mother has asked me to fulfil all your wishes. Your only wish is to enjoy women. I am prepared to fulfil that wish of yours. What if our mother is one and the same, our fathers were different persons. Hence there is nothing wrong,” saying this, she touched him. With this Arunagirinathar realized the enormity of his degradation and in a fit of penitence climbed up the Ballala tower and jumped down to end his life. Lord Subrahmanya held him midway in his arms, gave him a rosary and initiated him into a mantra.

The Paradesi had no fear of being hurt – he was beyond these. Once some Muslim boys also joined the urchins and tried to enter the cellar but fear held them back. So all that they could do was to throw things. At that very moment one Venkatachala Mudaliar passed that way. He knew that the Swami was in the Pathala linga. He immediately got hold of a tree branch and rushed towards the urchins. Seeing him thus armed they took to their heels. Out of the Pathala linga emerged a dust-laden Seshadri Swami.

The ‘I’ at the commencement is no indication of Venkataraman’s identification with the body. To say so is to belittle his realization of the distinction between the body and Self, already acquired. His not signing the letter was not due to the absence of any individual doer. After all, he was in any case writing the letter. He was immersed in the formless entity. Therefore, it does not appear correct to assume that he had no consciousness of Venkataraman the individual. In the phrase “your .. fee” the distinction between ‘me’ and ‘you’ is obvious enough.

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