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Journal of Indian Philosophy 2009 - 37,6

Journal of Indian Philosophy
Journal of Indian philosophy / Editor-in-Chief: Phyllis Granoff. - Dordrecht [u.a.] : Springer.
Erscheinungsverlauf: 1.1970/72 -
ISSN 0022-1791 (Printausg.)
ISSN 1573-0395 (Online-Ausg.)
URL: Homepage
URL: Online-Ausg. (Springerlink)

Inhalt: 37,6 (Dezember 2009)

Pascale Hugon:
„Breaking the Circle. Dharmakīrti’s Response to the Charge of Circularity Against the Apoha Theory and its Tibetan Adaptation“. - In: Journal of Indian Philosophy. - 37,6 (2009), S. 533-557
DOI: 10.1007/s10781-009-9077-9
Abstract: This paper examines the Buddhist’s answer to one of the most famous (and more intuitive) objections against the semantic theory of “exclusion” (apoha), namely, the charge of circularity. If the understanding of X is not reached positively, but X is understood via the exclusion of non-X, the Buddhist nominalist is facing a problem of circularity, for the understanding of X would depend on that of non-X, which, in turn, depends on that of X. I distinguish in this paper two strategies aiming at “breaking the circle”: (i) conceding the precedence of a positive understanding of X, from which a negative understanding (i.e., the understanding of “non-X”) is derived by contrast, and (ii) denying any precedence by proposing a simultaneous understanding of both X and non-X. I consider how these two options are articulated respectively by Dharmakīrti in his Pramāṇavārttika cum Svavṛtti and by one of his Tibetan interpreters, Sa skya Paṇḍita, and examine the requirements for their workability. I suggest that Sa skya Paṇḍita’s motivation to opt for an alternative solution has to do with his criticism of notions shared by his Tibetan predecessors, an outline of which is given in Appendix 1. In Appendix 2, I present the surprising use of the charge of circularity by an early Tibetan logician against his coreligionists.

Véronique Bouillier ; Dominique-Sila Khan:
„Ḥājji Ratan or Bābā Ratan’s Multiple Identities“. - In: Journal of Indian Philosophy. - 37,6 (2009), S. 559-595
DOI: 10.1007/s10781-009-9076-x
Abstract: This article deals with the complex personality and legacy of a mysterious saint known both as a Sufī (Ḥājji Ratan) and a Nāth Yogī (Ratannāth) and links his multiple identity as well as the religious movement originated from him, to the specific cultural context of the former North-West Indian provinces. The first part is devoted to Ratan in the Nāth Yogī tradition, the second to his many facets in the Muslim tradition, in connection with his dargāh in the Panjabi town of Bhatinda. The third and main part explores a particular movement, the Har Śri Nāth tradition. Presently centered around a “dargāh mandir” in Delhi, this movement, with its two branches issued from Ratan and from his “son” Kāyānāth, was rooted in what is now Pakistan. The influence of location and history has led to many peculiarities which lead us to stress the blurred boundaries between Islam and Hinduism and the essential part played by charismatic figures in the construction of religious identities.

Christopher R. Austin:
„Janamejaya’s Last Question“. - In: Journal of Indian Philosophy. - 37,6 (2009), S. 597-625
DOI: 10.1007/s10781-009-9075-y
Abstract: This article examines closely an important passage at the conclusion of the Mahābhārata wherein the final state of the epic heroes after death is defined. The Critical Edition’s phrasing of what precisely became of the characters once they arrived in heaven is unclear, and manuscript variants offer two apparently contradictory readings. In this article I present evidence in support of one of these readings, and respond to the Mahābhārata’s seventeenth century commentator Nīlakaṇṭha Caturdhara, who champions the other. Underlying and prompting this debate is a much broader issue of the epic narrative: the complex nature of the Mahābhārata heroes as both agents in a universe governed by karma, and their identities as “portions” of divine figures acting within a broader dramatic structure of eschatological myth.

David Peter Lawrence:
„Proof of a Sentient Knower: Utpaladeva’s Ajaḍapramātṛsiddhi with the Vṛtti of Harabhatta Shastri“. - In: Journal of Indian Philosophy. - 37,6 (2009), S. 627-653
DOI: 10.1007/s10781-009-9074-z
Abstract: Utpaladeva (c. 900–950 C.E.) was the chief originator of the Pratyabhijñā philosophical theology of monistic Kashmiri Śaivism, which was further developed by Abhinavagupta (c. 950–1020 C.E.) and other successors. The Ajaḍapramātṛsiddhi, “Proof of a Sentient Knower,” is one component of Utpaladeva’s trio of specialized studies called the Siddhitrayī, “Three Proofs.” This article provides an introduction to and translation of the Ajaḍapramātṛsiddhi along with the Vṛtti commentary on it by the nineteenth–twentieth century paṇḍit, Harabhatta Shastri. Utpaladeva in this work presents “transcendental” arguments that a universal knower (pramātṛ), the God Śiva, necessarily exists and that this knower is sentient (ajaḍa). He defends the Pratyabhijñā understanding of sentience against alternative views of both Hindu and Buddhist schools. As elsewhere in his corpus, Utpaladeva also endeavors through his arguments to lead students to the recognition (pratyabhijñā) of identity with Śiva, properly understood as the sentient knower.