Against a Hindu God: Buddhist Philosophy of Religion In by Parimal Patil

By Parimal Patil

Philosophical arguments for and opposed to the lifestyles of God were the most important to Euro-American and South Asian philosophers for over a millennium. severe to the historical past of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers concerning the lifestyles of a God-like being known as Isvara and the non secular epistemology used to help them. through targeting the paintings of Ratnakirti, one of many final nice Buddhist philosophers of India, and his arguments opposed to his Hindu competitors, Parimal G. Patil illuminates South Asian highbrow practices and the character of philosophy throughout the ultimate part of Buddhism in India.

Based on the recognized college of Vikramasila, Ratnakirti introduced the complete variety of Buddhist philosophical assets to undergo on his critique of his Hindu rivals' cosmological/design argument. At stake in his critique used to be not anything lower than the character of inferential reasoning, the metaphysics of epistemology, and the relevance of philosophy to the perform of faith. In constructing a formal comparative method of the philosophy of faith, Patil transcends the disciplinary barriers of non secular experiences, philosophy, and South Asian stories and applies the amazing paintings of philosophers like Ratnakirti to modern matters in philosophy and faith.

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This style is not unique to Ratnakirti, and in fact characterizes many Sanskrit intellectual practices, such as philosophy, theology, and literary theory. Religious Epistemology in Classical India 33 of the methodological arguments being made in this chapter, and the next, is that it is only by paying attention to these philosophical details that we can discover what philosophical debates in classical and early modern India were really about. In providing an introduction to the language and style of Sanskrit epistemology, I hope to enable us to think with Sanskrit philosophers in their own idiom.

Thus, the instrument is a cause that possesses the functioning (vyaparavat-karanam karanam). (2) The second view, which is usually associated with the new Nyaya school (navyanyaya), is that the instrument is, as discussed in KTBh 137, “that which is excluded from a non-connection with the culminating effect” ( phalayogavyavacchinna) and “that which does not produce the relevant effect with delay” ( yadvilambat prakrtakaryanutpadah). 06 as “the cause which seizes hold of the culminating effect” ( phalopadhayakakaranam).

The best that I can do here is to provide an interpretation of Ratnakirti’s thought with which I believe he would concur. One could disagree with this interpretation by declaring, for example, that I cannot, for theoretical reasons, provide such an interpretation or that I have misunderstood Ratnakirti’s arguments and therefore have provided an interpretation with which he would not concur. 32. For a short but extremely useful summary discussion of Ratnakirti’s intellectual context see Granoff 1978:1– 2; also see Thakur 1975.

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