By John Taber
It is a translation of the bankruptcy on notion of Kumarilabhatta's magnum opus, the Slokavarttika, one of many critical texts of the Hindu reaction to the feedback of the logical-epistemological university of Buddhist suggestion. In an intensive 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 observation pass additional into the old and philosophical history of Kumarila's rules. The booklet offers 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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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
Granting that there are two stages to experience, the Ved¯antin wants to deny that the same object is apprehended in both stages. The first stage, that of nonconceptualized perception, apprehends the real nature of the object, the highest universal, Being. The second stage, that of conceptual awareness – which, however, the Ved¯antin does not consider perception50 – apprehends an illusory appearance of the object, the particular, which is differentiated from other objects. The first stage, in other words, apprehends truth, which is universal and homogeneous in nature; the second stage illusion, which is particular and differentiated.
This nonconceptualized perception of the object is in most cases immediately followed by a conceptualized one. a¯ ) that it must nevertheless apprehend both universal and particular aspects of the object in some way, since otherwise it could not give rise in turn to a conceptual awareness, which explicitly identifies such features (117–118). Thus, it certainly does not apprehend the highest universal – undifferentiated Being or Substancehood – as the Advaita Ved¯antin wants to believe. However, once again, in the initial, nonconceptualized perception the knower is primarily aware of the object only as an undifferentiated particular; its common features and differences emerge fully only in conceptualized perception, as a result of comparing and contrasting the object with other individuals (119).
When I use a word to refer to an object I have separate awarenesses of the word and of the object. In whatever way I apprehend the object prior to remembering the word for it, in nonconceptualized perception, I apprehend it in the same way once the word is applied, in conceptualized perception (172). However, one might object that we do not cognize something as a cow or as white prior to acquiring the words ‘cow’ and ‘white’; otherwise, children and others without language would be able to recognize such things.
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