By John Taber
This can be a translation of the bankruptcy on belief of Kumarilabhatta's magnum opus, the Slokavarttika, one of many imperative texts of the Hindu reaction to the feedback of the logical-epistemological college of Buddhist proposal. In an in depth observation, 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 observation cross additional into the ancient and philosophical heritage of Kumarila's principles. The publication presents an creation to the historical past and the advance of Indian epistemology, a synopsis of Kumarila's paintings and an research of its argument.
Read or Download A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The “Determination of Perception” chapter of Kumarila Bhatta’s Slokavarttika: Translation and commentary PDF
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Additional info for A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The “Determination of Perception” chapter of Kumarila Bhatta’s Slokavarttika: Translation and commentary
He belonged to a tradition that placed everyday piety – the practice of prescribed public and domestic rituals and the observance of social and ethical norms – above mysticism. Were the physical world merely an illusion, were it really One without any difference or Emptiness or a tissue of ideas existing only in consciousness, then there would be no real purpose to the rituals and practices that make up the orthodox way of life, and the prescriptions and ´ nkara explicitly taught prohibitions of scripture would be null and void.
Any suggestion that the s¯utra provides a definition of perception should be rejected, Kum¯arila maintains, if it does not specify an appropriate reading of the s¯utra (12, 14). 4. 4, he suggests, is not to define perception at all but simply to indicate a well-known feature that rules it out as a means of knowing Dharma. That feature is, namely, that it arises from an existing connection between a sense faculty and an object; hence it can only apprehend an object that is “present” – here and now (17–18).
In the case of touch, for example, one’s finger feels only the small area of the object that it is in immediate contact with. 63 In looking at the ocean, then, one would not see a broad expanse of water but only a small dot. Third, if a perceptual cognition were to arise as a result of contact, all properties of an object would be perceived, not just the one specific to the sense faculty in question; for insofar as a sense faculty is in contact with an object, it is in contact with all that inheres in it – not just one particular sensible quality but all sensible qualities, as well as all universals.
A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The “Determination of Perception” chapter of Kumarila Bhatta’s Slokavarttika: Translation and commentary by John Taber