Download An Enquiry into the Nature of Liberation: Bhaṭṭa by Alex Watson, Dominic Goodall, S.L.P. Anjaneya Sarma PDF

By Alex Watson, Dominic Goodall, S.L.P. Anjaneya Sarma

ISBN-10: 8184701950

ISBN-13: 9788184701951

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Additional resources for An Enquiry into the Nature of Liberation: Bhaṭṭa Rāmakaṇṭha’s Paramokṣanirāsakārikāvṛtti, a commentary on Sadyojyotiḥ’s refutation of twenty conceptions of the liberated state (mokṣa)

Example text

Introduction 35 Ramakantha has thus been successful in undermining the Pancaratrika’s arguments in favour of selves’ possession of anvaya. The Pancaratrika can no longer point to possession of the same type (jati), or denotability by the same word, as evidence of anvaya. But that does not mean that selves do not have anvaya, it just means that the considerations the Pancaratrika puts forward as indicating their possession of anvaya are inconclusive. Selves share the same type, and not all things that share the same type have anvaya, but some do: clay pots for example.

There is an intended contrast here with the view immediately preceding this in the text: that of ‘cessation of cognition and agency’. For the proponents of that view, the Naiyayikas and Vaisesikas, there is at least something that in liberation survives this cessation of cognition and agency, namely an unconscious soul. 24 Ramakantha’s treatment of ‘cessation of everything’ is divided into two sections—Buddhist and Carvaka—but they form a continuum for various reasons: his refutation of Buddhism is not complete until he has reached the end of the Carvaka section; his Carvaka opponent employs Buddhist arguments;25 and at the end of the Carvaka section Ramakantha cites part of a Buddhist verse, which suggests that he is still addressing Buddhists.

To be a case of transference rather than of arising, to be of a quality, and to be of one that leaves its substrate. The argument is that insentient matter would not be able to produce anything unless the power of consciousness of some agent entered it. The Saiddhantikas maintained, like the Sankhyas, that the world evolves out of an unconscious Ur-matter. Un­ like the Sankhyas, however, they maintained that this Primal Matter would not evolve into the world if it were not penetrated by diva’s consciousness.

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