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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 belief of Kumarilabhatta's magnum opus, the Slokavarttika, one of many crucial texts of the Hindu reaction to the feedback of the logical-epistemological university of Buddhist notion. In an intensive observation, 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 cross additional into the old and philosophical history of Kumarila's rules. The e-book offers an advent to the heritage 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 ... Commentary (Routledge Hindu Studies Series)

Sample text

36 Ka¯lı¯ puts the order of dharma in perspective, perhaps puts it in its place, by reminding Hindus that certain aspects of reality are untamable, unpurifiable, unpredictable, and always a threat to society’s feeble attempts to order what is essentially disorderly: life itself. Ka¯lı¯’s shocking appearance and unconventional behavior confront one with an alternative to normal society. To meditate on the dark goddess, or to devote oneself to her, is to step out of the everyday world of predictable dharmic order and enter a world of reversals, opposites, and contrasts and in doing so to wake up to new possibilities and new frames of reference.

Tantra was gaining a dubious notoriety in the West during the early 1970s, fueled partly by the India-looking counterculture and partly by Indian god-men such as Bhagwan Shri Rajneesh. Among his many published books, see esp. the five volumes of his Book of the Secrets: Discourses on the Vigyana Bhairava Tantra (Poona: Rajneesh Foundation, 1974), From Sex to Super-Consciousness (Bombay: Jeevan Jagruti Kendra, 1971), and Tantra, the Supreme Understanding: Discourses on the Tantric Way of Tilopa’s Song of Mahamudra (Rajneeshpuram: Rajneesh Foundation International, 1975).

36 Ka¯lı¯ puts the order of dharma in perspective, perhaps puts it in its place, by reminding Hindus that certain aspects of reality are untamable, unpurifiable, unpredictable, and always a threat to society’s feeble attempts to order what is essentially disorderly: life itself. Ka¯lı¯’s shocking appearance and unconventional behavior confront one with an alternative to normal society. To meditate on the dark goddess, or to devote oneself to her, is to step out of the everyday world of predictable dharmic order and enter a world of reversals, opposites, and contrasts and in doing so to wake up to new possibilities and new frames of reference.

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