By John Taber
This can be a translation of the bankruptcy on conception of Kumarilabhatta's magnum opus, the Slokavarttika, one of many important texts of the Hindu reaction to the feedback of the logical-epistemological college of Buddhist inspiration. 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 issues. Notes to the interpretation and observation cross extra into the old and philosophical heritage of Kumarila's rules. The booklet presents an creation to the heritage and the advance of Indian epistemology, a synopsis of Kumarila's paintings and an research of its argument.
Read Online 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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Extra resources for A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The “Determination of Perception” chapter of Kumarila Bhatta’s Slokavarttika: Translation and commentary
A and the cognition of the object the result. a perception to be the connection between sense faculty and mind, whereas others held it to be the connection between mind and self; there were further theorists who held that it is all of these connections taken together. a perception. a, in which case some other kind of cognition, for example, the cognition of the value of the object as something to be acquired or avoided, was introduced as the result; for, as discussed earlier, a means of knowledge must carry out some function to yield some effect which, presumably, is a kind of cognition.
Asamuccaya. , not redundant or otherwise superfluous), and without unwanted implications. 61 However, Kum¯arila argues that the word ‘existing’ should actually be taken as modifying ‘connection’; hence, the s¯utra should read, “The arising of a cognition when there is an existing connection of the sense faculties of a person [with an object] . . ” The purpose of specifying that the connection is an existing one is to exclude the hypothesis of other philosophers that perception could arise from a past or future connection between sense faculty and object and thus apprehend something in the past or the future (26–37).
If there is an eternal connection between word and meaning, then it will always be the same word that is applied to a certain meaning; the meaning will always be perceived as having the form of that word; that, in effect, will be its nature (221ab). Kum¯arila digresses for several verses to consider objections to the eternality doctrine. From 229–237ab Kum¯arila considers the possibility that conceptualized cognitions are memories rather than perceptions, because they arise by associating a particular expression with the object, which must be retrieved by memory, or by identifying the object as a certain type of thing one experienced before (or both).