Words (for the Bhāṭṭa Mīmāṃsā authors) get connected into a complex sentence meaning through proximity (sannidhi), semantic fitness (yogyatā) and syntactic expectancy (ākāṅkṣā). These three criteria correspond to the requirement of being uttered one after the other with no intervening Continue reading
Mīmāṃsakas of both the Bhāṭṭa and the Prābhākara subschools refute the idea of a sphoṭa carrying the meaning and being different from what we experience, namely phonemes and words, since this contradicts the principle of parsimony and our common experience. 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
Is Īśvara in the Yogasūtra/Pātañjalayogaśāstra just the model of a puruṣa who has realised its being separated from nature? Or is He an omnipotent (and perhaps compassionate) God?
The discussion on the epistemological validity of sentences starts in Jaimini’s Pūrva Mīmāṃsā Sūtra (PMS) and in Śabara’s commentary thereon when the opponent notes that, even if —as established in PMS 1.1.5— there were really an originary connection between words Continue reading
Are words an instrument of knowledge? And, if so, what sort of? Are they an instance of inference insofar as one infers the meaning on the basis of the words used? Or are they are an independent instrument of knowledge, Continue reading
Arthāpatti ‘postulation’ is the instrument of knowledge through which we know that Devadatta is out given that he is alive and not home. In Classical India, just like among contemporary scholars, several thinkers (especially of the Nyāya school) have tried Continue reading
“If you can find honey on a tree nearby, why going to the mountains?” arke cen madhu vindeta, kim artham parvataṃ vrajet
When, where and how did bhakti become acceptable within the Indian intellectual élites?
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 Continue reading