(The following is my attempt to make sense of Rāmānuja’s conceptions of bhakti. Comments and criticisms are welcome!) To Rāmānuja (traditional dates 1017–1137) are attributed, with more or less certainty, a series of Vedāntic works, namely the Śrī Bhāṣya (henceforth Continue reading
According to Mīmāṃsā authors, and unlike Nyāya ones, Vedic sentences do not convey the existence of something, but rather that something should be done. This means that the entire Veda is an instrument of knowledge only as regards duties and Continue reading
I have already argued elsewhere that I am firmly convinced that South Asian philosophers upheld that plants are non-sentient, possibly against a common belief in their sentience.
As part of my attempts to go beyond my confort zone, Wednesday and Thursday last week I enjoyed two days of full immersion in the Analytical Philosophy of Religion. In fact, the conference I was attending was about the ontological Continue reading
Opponents coming from the Advaita field figure often in Yāmuna’s Ātmasiddhi, which shows that even before Rāmānuja Vaiṣṇava authors were taking seriously the challenge of Advaita. Even more interesting is the way Yāmuna answers to them. Let us see some Continue reading
Viśiṣṭādvaita Vedānta authors claim that the whole world is made of the brahman and that everything else is nothing but a qualification of it/Him. This theological content, it will be immediately evident, crashes against the (Nyāya-Vaiśeṣika) idea of a rigidly Continue reading
Commentaries can be manifold in ancient India. They have different purposes and form, but they all share some characters: they have a given text as their main interlocutor/they are mainly about a given text like with Origene’s commentaries, they are Continue reading
What makes a text a “commentary”? The question is naif enough to allow for a complicated answer. First of all, let me note the obvious: There is not a single word for “commentary” in Sanskrit, where one needs to distinguish Continue reading
Is “nature” a thing out there? Will we find possible translations of it in each language?
In the first post of this series, I discussed the importance of studying Viśiṣṭādvaita Vedānta through the work of Veṅkaṭanātha. This post focusses on the importance of a specific work by Veṅkaṭanātha, namely his Seśvaramīmāṃsā (henceforth SM).