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 important texts of the Hindu reaction to the feedback of the logical-epistemological university of Buddhist idea. 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 concerns. Notes to the interpretation and observation pass additional into the historic and philosophical historical past of Kumarila's rules. 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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10. Special effects thrown in: To spice up his research with erotic special effects, Kripal inserts the phrase ‘his nearly naked body’ while referring to a boy in the Lilaprasanga. ” Similarly, since Kripal wants to make the claim that the temple manager sexually forced himself upon Ramakrishna, he dramatizes it by retranslating the manager of the temple to ‘boss’. There are many other amusing and outlandish remarks Kripal interjects that prove that he did not perform rigorous research or expend due diligence to genuinely understand his subject matter.

As later chapters of this book will show, this ongoing research has provoked incendiary reactions on several academic Internet forums. After reading the ‘official’ though skewed and rather ribald narratives about their religious traditions, Hindus approached the gates of academia with their keyboards buzzing. Those in the Ivory Towers raised their bridges and filled the moats against the savage barbarians. The battle lines were drawn. The Paradigm is Shifting26 RISA Lila-1 galvanized many members of the diaspora and academic scholars to start paying attention to the issues, and some of them wrote letters and articles on this relevant topic—a selection of which is featured in this book.

For instance, she wrote: A sage named Mandavya is wrongly supposed to have participated in a robbery and is impaled on a stake. We may see masked 40 INVADING THE SACRED homosexual symbolism in the impalement (a homosexual violation) and the cutting off of the long stake (a castration), though we should also notice what the Indian tradition makes of this episode: In a kind of reverse castration, Mandavya feels that he has gained something, has been given a stake that, however shortened, he still seems to regard as an extension of himself, a useful superpenis, as it were.

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