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

By John Taber, Francis X. Clooney

It is a translation of the bankruptcy on notion of Kumarilabhatta's magnum opus, the Slokavarttika, one of many primary texts of the Hindu reaction to the feedback of the logical-epistemological university of Buddhist idea. 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 issues. Notes to the interpretation and remark move extra into the old and philosophical history of Kumarila's rules. The e-book presents an advent to the background and the improvement of Indian epistemology, a synopsis of Kumarila's paintings and an research of its argument.

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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 ... Commentary (Routledge Hindu Studies Series)

Example text

It 66 . The Nectar ofImmortality Sri Nisargadatta's Discourses on the Eternal . 67 emerged from the apparent waking in the dream state. " V: If I close my eyes, does it mean that you do not exist? " The cause is bliss, but the outcome has to suffer from the beginning till the end. M: Who told you that your eyes are closed? " M: When you shut your eyes, was your consciousness also shut? V: No. M: As a result of the love union of embodied objects termed as parents, you are the reminder that you are the creation resulting from their blissful moment.

For all these enjoyments some outside factors are essential. But to abide in the "bliss of being" no external aids are required at all. To understand this, take the example of deep sleep. Once you are in deep sleep, no aids or treatments are called for and you enjoy a quiet happiness. Why? Because in that state identity with a body as male or female is totally forgotten. " How can I? All paths lead to unreality. Paths are creations within the scope of knowledge. Therefore, paths and movements cannot transport you into Reality, because their function is to enmesh you within the dimension of knowledge, while the Reality prevails prior to it.

The written material is easily observed and read, but its source-the pen-point, which is almost dimensionless-is not easily perceived. So also is the seed-beingness, which is formless, most elusive. You do not identify with your beingness, but you are quick to identify with your visible body form. You cling to the form as "I" instead of the beingness. However, for the sustenance of the beingness a body form is essential. Even if Lord Krishna were to decide to incarnate again, he would be able to do so only with the medium of seed-beingness, which however will be a product of a food-essence body.

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