The datation of Dharmakīrti is a topic I am not competent enough to speak about, but I will nonetheless try to summarise other people’s arguments.
The departing point is the traditionally accepted date of Dharmakīrti, namely 600–660, settled by Erich Frauwallner mainly on the basis of the reports of Chinese pilgrims,
Category Archives: Nyāya
Fifth day at the IABS: “Buddhism and Philosophy of Mind” panel, Siderits and Coseru
Today, I went to the panel on Buddhism and Philosophy of Mind, which was announced as involving Christian Coseru, Mark Siderits and Jonardon Ganeri. In fact, Ganeri could not make it (“obviously he did not feel fit for the match” commented Coseru at the beginning, among general laughter), but this had the beneficial consequence that there was a whole slot free for discussion.
Third and forth day at the IABS: “Pramana Across Asia”: Introduction to the panel, Katsura, Lusthaus
The “Pramana across Asia” panel has been opened by Eli Franco, its convener, with the following hope: “In some years, through stimuli such as this panel, we will speak of Indo-Sinic Buddhism, just like we speak of Indo-Tibetan Buddhism”.
Second day at the IABS: The Section on Pramāṇavāda
I am not completely convinced by the reasons behind the partition in panels and sections here, nonetheless, I heard two interesting papers readers might also find intriguing:
Self in Indian and Greek Philosophy
Lots of interesting people (and friends) will discuss the issue in July in Exeter.
Note that there will be an interesting methodological section: On which basis can one compare Greek and Indian philosophy? Because of their common origin? Because of a convergence in human thought?
Kumārila on sentence meaning
Who are the opponents in Kumārila’s Ślokavārttika (henceforth ŚV), chapter on sentence-meaning? And did the ŚV set the standard for all further discussions on the topic?
Is Vyāḍi meant when Jayanta refers to “exclusion”?
Is Jayanta referring to Vyāḍi when he lists various positions at the beginning of his discussion about the sentence-meaning, in his Nyāyamñjarī, book 5?
Sucarita Miśra on apoha —On Kataoka 2014a
Who is the most productive scholar on Indian Philosophy? Kei Kataoka is surely in the top-10 (have a look at his publications here).
मीमांसान्याययोः शब्दविषये विवादः -१-
पूर्वमीमांसासूत्रे सू॰ १।१।६ अरभ्य सू॰ १।१।२३ पर्यन्तम् शब्दस्वरूपविषये नैयायिकानां पूर्वपक्षाः प्रदर्शिताः (१।१।६–१।१।११) प्रतिवदिताश्च ।
१।१।६ विषयं प्रतिजानाति “कर्म एके तत्र दर्शनात्” इति । एके − नैयायिकाः मन्यन्ते, शब्दः कर्मैवास्ति, प्रयत्नानन्तरदर्शनाद् इति यावत् ।
१।१।७ सूत्रे द्वितीयो हेतुरुक्तः “अस्थानात्” इति । शब्दः कर्म, यतः शीघ्रं विनश्यति, विनष्टश्च न कुत्रचिदुपलभ्यते । सन्ति तु अर्थाः, ये सन्तोऽपि नोपलभ्यन्ते, मेरुवत् इति चेन्न । मेर्वादयः व्यवधानेभ्य एव नोपलभ्यन्ते । व्यवधानं विना सर्वमुपलभ्यमिति नैयायिकः ।
१।१।८ सूत्रेऽपि हेतुरुच्यते “करोतिशब्दात्” इति । लोके “सः शब्दं करोति” इति यावत् । किमर्थं लोकव्यवहारं प्रमाणमिति चेत्, उच्यते − यथा लोके वदन्ति तथा चिन्तयन्ति, न चानुपलब्धं किंचिद्वर्तते इति सूत्रे १।१।७ उक्तम् । तस्माद् यदुपलब्धं तच्चिन्तितं, यच्चिन्तितं च तल्लोकव्यवहारे व्यक्तमिति लोकव्यवहारः प्रमाणमिति नैयायिकः । तत्र तु −संस्कृता वागपि संकेतिका इति नैयायिकाः । अत एव संभवति यत् केवलं संस्कृतायां भाषायां “शब्दं करोति” इति व्यवहारोऽस्ति । वस्तुतश्च हङ्गरीभाषायां “शब्दं प्रमुञ्चति” इत्युच्यते, न तु “करोति” ।
१।१।९ सूत्रे यौगपद्यं हेतुत्वेनोक्तम् “सत्त्वान्तरे च यौगपद्यात्” इति । नानादेशेषु “शब्द”शब्दादयः यौगपद्येन श्रुताः । यद्येक एव शब्दो भवेत्, तर्हि एतदसम्भवम् । यथाहि ममैकः पुत्रः केवलं पाटलिपुत्रे दृश्यते, न तु यौगपद्येन पाटलिपुत्रे वारणसीपूरे च ।
किम् मन्यन्ते तत्रभवन्तः, कः कः हेतुः युक्ततमः?
शब्दस्वरूप एतत् “पोस्ट्” अपि पठितव्यम्
Kamaleswara Bhattacharya’s death
(the author of the following post is Gianni Pellegrini)
he akhilavidyāmūrte! śubhās te pathānaḥ santu…
It was 2002, a very humid August, perhaps near 12.00 o’clock.
I was attending my class of Nyāyabodhinī, in the glorious Nyāya-Vaiśeṣika department sitting in the old (1791) Mukhyabhavana of the Sampurnanada Sanskrita University (Varanasi). In the middle of the lesson entered a tiny aged figure, with very bright eyes and shining face.