By John Taber, Francis X. Clooney
This can be a translation of the bankruptcy on notion of Kumarilabhatta's magnum opus, the Slokavarttika, one of many principal 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 issues. Notes to the interpretation and observation cross additional into the ancient and philosophical historical past of Kumarila's rules. The booklet 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 ... Commentary (Routledge Hindu Studies Series) 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 ... Commentary (Routledge Hindu Studies Series)
The Vishva-sara Tantra says that tha Para-brahman, as Shabda-brahman, whose substance is all mantra, exists in the body of the jivatma. It is either unlettered (dhvani) or lettered (varna). The former, which produces the latter, is the subtle aspect of the jiva’s vital shakti. As the Prapancha-sara states, the brahmanda is pervaded by shakti, consisting of dhvani, also called nada, prana, and the like. The manifestation of the gross form (sthula) of shabda is not possible unless shabda exists in a subtle (sukshma) form.
It is indifferent what the Kaula’s apparent sect may be. The form is nothing and everything. It is nothing in the sense that it has no power to narrow the Kaula’s own inner life; it is everything in the sense that knowledge may infuse its apparent limitations with an universal meaning. So understood, form is never a bond. The Vishva-sara Tantra, says of the Kaula that "for him there is neither rule of time; nor place. His actions are unaffected either by the phases of the moon or the position of the stars.
In other cases the vrata is performed through a Brahmana. The Tantra makes no caste distinctions as regards worship. All may read the Tantras, perform the Tantrik worship, such as the sandhya (v. post), and recite the Tantrik mantra, such as the Tantrik Gayatri. All castes, and even the lowest chandala, may be a member of a chakra, or Tantrik circle of worship. In the chakra all its members partake of food and drink together, and are deemed to be greater than Brahmanas; though upon the breakup of the chakras the ordinary caste and social relations are re-established.
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