By John Taber, Francis X. Clooney
This can be a translation of the bankruptcy on belief of Kumarilabhatta's magnum opus, the Slokavarttika, one of many critical texts of the Hindu reaction to the feedback of the logical-epistemological tuition of Buddhist notion. In an intensive remark, 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 cross additional into the ancient and philosophical heritage of Kumarila's principles. The booklet 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)
They lived in small village communities. E. This village culture is the social back29 Introduction ground of the Brahmanical theology that we have examined. The Brahmanical dharma is addressed to the villager. , and it is unlikely that it exerted an appreciable influence on Vedic culture and religion. , which saw simultaneously the beginnings of her historical period" (Ghosh 1973, 2). 17 Throughout the Vedic period we detect the movement of the Aryan population to the lower regions of the Ganges valley, where the land was very fertile and rain more abundant.
There were also parallel codes dealing with forest hermits. 14. 21. 24) to Pancasikha as belonging to the lineage of Parasarya (parasaryagotra). See Shastri, 55. 14 The Samnydsa Upanisads recognized canons or boundaries. "Smrti" itself included many categories of texts, themselves without definite boundaries: ritual texts (Srauta- and Grhya-sutras), epics, Puranas, and the like. As time went on, more and more texts, and classes of texts, especially of sectarian provenance, were added to this category.
C. Heesterman, The Ancient Indian Royal Consecration. Disputationes RhenoTrajectinae, no. 2 (The Hague, 1957), 10. 9. 51. 25 Introduction legitimate wife is qualified to be a sacrificer. The two constitute a single sacrificial persona. 6) says, is like that between truth and faith, and between mind and speech: wherever the husband is, there also is the wife. Next to sacrifice, therefore, the obligation to get married and procreate children (especially a son) is central to Brahmanical theology, which regards the family—father, mother, and son— as the only complete person.
A Hindu Critique of Buddhist Epistemology: Kumarila on Perception: The 'Determination of Perception' Chapter of Kumarila Bhatta's Slokavarttika ... Commentary (Routledge Hindu Studies Series) by John Taber, Francis X. Clooney