A Hindu Critique of Buddhist Epistemology: Kumarila on by John Taber

By John Taber

It is a translation of the bankruptcy on belief of Kumarilabhatta's magnum opus, the Slokavarttika, one of many valuable texts of the Hindu reaction to the feedback of the logical-epistemological tuition of Buddhist proposal. In an in depth statement, 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 remark move extra into the historic and philosophical historical past of Kumarila's rules. The ebook presents an advent to the background and the advance of Indian epistemology, a synopsis of Kumarila's paintings and an research of its argument.

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Extra info for A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The “Determination of Perception” chapter of Kumarila Bhatta’s Slokavarttika: Translation and commentary

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17). However, Kum¯arila rejects this possibility on the grounds that, even if one considers there to be a connection in the sense of direct contact, the connection in question would not be “connection in general” but some specific connection suitable only for the arising of a cognition of a certain type of sensible property of an object (62–63). Thus, indeed, a particular sense faculty will perceive only one particular sensible quality. And the various proposals according to which perception is either the connection of sense faculty and mind or the connection of mind and self, or else just the sense faculty itself, can be shown to be impervious to the criticisms raised by Di˙nn¯aga as well (66–69).

Thus, perceptual awareness is a kind of reflexive awareness, a cognition aware of (an aspect of ) itself. The means of knowledge that is perception, then, according to Di˙nn¯aga, is the cognition, whose intermediate function as a means or instrument is the assumption of a particular form, for example, blue. The result of the function of that cognition qua means of knowledge is that same cognition as the awareness of that form. a and phala, Kum¯arila argues, violates the fundamental distinction of means and result established throughout all experience.

Sakas also considered it as providing a definition of perception; the commentaries specifically mention Bhavad¯asa as one who held such a view. Indeed, Di˙nn¯aga seems to have based his critique of M¯ım¯am . s¯as¯utra. 4. 4 suggests that it is not at all implausible to see it as containing a definition: The arising of a cognition when there is a connection of the sense faculties of a person with an existing (sat) object – that (tat) is perception; it is not a basis of knowledge of Dharma, because it is the apprehension of that which is present.

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