{"title":"A Buddhist Critique of Desire: The Notion of Kāma in Aśvaghoṣa’s Saundarananda","authors":"Nir Feinberg","doi":"10.1007/s10781-024-09560-0","DOIUrl":"https://doi.org/10.1007/s10781-024-09560-0","url":null,"abstract":"<p>The critical analysis of desire is a staple of classical Buddhist thought; however, modern scholarship has focused primarily on doctrinal and scholastic texts that explain the Buddhist understanding of desire. As a result, the contribution of <i>kāvya</i> (poetry) to the classical Buddhist philosophy of desire has not received much scholarly attention. To address this dearth, I explore in this article the notion of <i>kāma</i> (desire or love) in Aśvaghoṣa’s epic poem, the <i>Saundarananda</i> (<i>Beautiful Nanda</i>). I begin by framing the poem’s Buddhist interpretation of desire and highlighting the didactic and transcendental role of <i>kāma</i> in transforming Nanda, the poem’s protagonist. Then, I examine Aśvaghoṣa’s poetic depictions of Nanda, Sundarī, and the <i>apsaras</i>es, outlining the <i>Saundarananda</i>’s phenomenology of desire. Overall, this article illustrates how Aśvaghoṣa employs the genre of <i>kāvya</i> to express a Buddhist critique of desire that focuses on the nature of the desirable object and the state of mind of the desirous subject.</p>","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"6 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-04-20","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140628604","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Is Reflection Real According to Abhinavagupta? Dynamic Realism Versus Naïve Realism","authors":"Mrinal Kaul","doi":"10.1007/s10781-024-09562-y","DOIUrl":"https://doi.org/10.1007/s10781-024-09562-y","url":null,"abstract":"<p>This essay is one more attempt of understanding the non-dual philosophical position of Abhinavagupta viz-a-viz the problem of reflection. Since when my first essay on ‘Abhinavagupta on Reflection’ appeared in JIP, I have once again focused on the non-dual Śaiva theory of reflection (<i>pratibimbavāda</i>) (3.1-65) as discussed by Abhinavagupta (<i>fl.c.</i> 975-1025 CE) in the <i>Tantrāloka</i> and his commentator Jayaratha (<i>fl.c.</i> 1225-1275 CE). The present attempt is to understand their philosophical position in the context of Nyāya realism where a reflection is simply caused by an erroneous apprehension of an entity. For Naiyāyikas, according to both Abhinavagupta and Jayaratha, a reflection (<i>pratibimba</i>) does not have a real existence at all. There are only two ways of looking at a reflection: it can either simply be an original image (<i>bimba</i>) or an illusion (<i>bhrānti</i>). There is no scope for any third entity apart from something being an error or a non-error. In contrast to this, establishing a Śaiva theory of reflection, Abhinavagupta is corroborating a valid ontological status for the seemingly illusory objects of perception or imagined objects, such as, to use Abhinavagupta’s own language, ‘an elephant with five trunks and four tusks who is running in the sky’. In other words, he is pleading for the valid cognition of objects which are otherwise deemed to be an error or external to consciousness. While Abhinavagupta’s system has generally been referred to as ‘idealism’, I argue that by establishing the dynamism of reflective awareness that is deemed to be absolutely real, his system should be referred to as ‘dynamic realism’ i.e., the ‘dynamism’ that is common to both ‘real’ and ‘ideal’. This is why he uses the metaphor <i>consciousness-as-mirror</i> (<i>ciddarpaṇa</i>) in establishing a non-erroneous ontological status for otherwise illusive idea of reflection.</p>","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"90 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-04-05","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140577259","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Candrakīrti on lokaprasiddhi: A Bad Hand, or an Ace in the Hole?","authors":"","doi":"10.1007/s10781-024-09557-9","DOIUrl":"https://doi.org/10.1007/s10781-024-09557-9","url":null,"abstract":"<h3>Abstract</h3> <p>The Indian Buddhist Mādhyamika master Candrakīrti (ca. 7th century CE) grounds his philosophy in <em>lokaprasiddhi</em> / -<em>prasiddha</em>, “that which is common knowledge / generally accepted among people in the world.” This raises the question of whether Candrakīrti accepts <em>everything</em> that is “common knowledge” or instead distinguishes and privileges certain justifiable beliefs within common knowledge. Tom J.F. Tillemans has argued that Candrakīrti advocates a “lowest common denominator” version of <em>lokaprasiddhi</em> instead of a model which promotes “in some areas at least, more of a qualitative hierarchy of opinions and thus criticism by optimally qualified, insightful individuals.” In this way Candrakīrti is characterized as a “typical Prāsaṅgika” who advocates “a populist <em>lokaprasiddha</em> and global error theory,” leading to “a dismal slough of relativism” in which Candrakīrti is compelled to uncritically acquise in the opinions of “average worldlings.” I argue that Candrakīrti instead employs a version of <em>lokaprasiddhi</em> that distinguishes expert knowledge from the untutored notions of the <em>hoi polloi</em>. This argument is based upon a new interpretation of <em>āgama</em> Candrakīrti twice quotes, and Candrakīrti’s usage of the terms <em>lokaprasiddhi</em> / -<em>prasiddha</em>, <em>loka</em>- / <em>laukikavyavahāra</em>, <em>saṃvṛti</em> and <em>saṃvṛtisatya</em>, and <em>laukika paramārtha</em>. I conclude that Candrakīrti presents himself as an expert in the determination of mundane affairs (<em>laukikārthaviniścayanipuṇa</em>), the foremost of which is the “mundane ultimate” (<em>laukika paramārtha</em>), the Buddha’s teaching of the path to liberation. Candrakīrti illucidates this for those following “the Victor’s path of reasoning” (<em>jinasya yuktipathānuyāyin</em>). He bases his philosophy in a position that is simply mundane (<em>laukika eva pakṣe sthitvā</em>), but which is nevertheless rationally demonstrable within the parameters of that which is common knowledge among people in the world (<em>lokaprasiddhi</em>).</p>","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"19 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-03-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140302814","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"‘Play’ of Meanings: Avivakṣitavācyadhvani, Vivakṣitavācyadhvani and Différance: Concordance or Conflict?","authors":"Ashima Shrawan","doi":"10.1007/s10781-024-09559-7","DOIUrl":"https://doi.org/10.1007/s10781-024-09559-7","url":null,"abstract":"<p> The paper attempts to answer a very obstinate fundamental problem—is literary meaning determinable at all? Would it be determinable if it were constructed by the language of the text? Or is this meaning open-ended, constantly deferred or shifted as a result of the very nature of signification? In this paper, I argue that the levels of <i>dhvani-ṣ Avivakṣitavācya dhvani </i> and<i> Vivakṣitavācya dhvani</i> and their sub-levels are far more comprehensive than the concept of ‘<i>differance</i>’, both based on the play of meanings. Ānandvardhana seems to anticipate Derrida in postulating the infinite suggested meaning over and above the expressed literal meaning in the levels of <i>dhvani</i>, though the admission of any definite literal meaning itself goes against the deconstructive approach of ‘<i>differance</i>’. The paper also deals with the analysing a few literary works with the levels of <i>dhvani</i> and also how meaning of a text is revealed to the <i>sahrdaya</i> (reader).</p>","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"157 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-03-21","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140204359","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Vedānta: A Survey of Recent Scholarship (II)","authors":"","doi":"10.1007/s10781-023-09556-2","DOIUrl":"https://doi.org/10.1007/s10781-023-09556-2","url":null,"abstract":"<h3>Abstract</h3> <p>This article surveys recent work on Vedānta, focusing on English-language secondary scholarship since the year 2000. The article consists of two parts. The first part (published previously) identified trends within recent scholarship, highlighting several promising areas of new research: the social history of Vedānta, Vedānta in the early modern period, vernacular Vedānta, Persian Vedānta, colonial and post-colonial Vedānta, and pedagogy and practice. It also covered edited volumes, special journal issues, and ongoing collaborative research projects. The second part (published here) provides an overview of scholarship on specific schools of Vedānta (Advaita, Viśiṣṭādvaita, Dvaita, etc.), as well as a survey of philosophical, theological, and comparative studies. The article concludes with suggestions for further research.</p>","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"148 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-01-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139500811","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Contradiction, Negation, and the Catus. ṣko.tṭi: Just Several Passages from Dharmapāla’s Commentary on Āryadeva’s Catuh.ḥśataka","authors":"","doi":"10.1007/s10781-023-09554-4","DOIUrl":"https://doi.org/10.1007/s10781-023-09554-4","url":null,"abstract":"<h3>Abstract</h3> <p> <?sps A3B2 twb=0.25w?>Using logic-laden terms to translate and interpret what the ancient Indian Buddhist thinkers said when we are not sure what they spoke about when they spoke about ‘contradictions’, etc. in natural languages can sometimes make things frustrating. Keeping in mind Wittgenstein’s exhortation, “don’t think, but look!”, I approach the issues of contradiction, negation, and the <em>catuṣkoṭi</em> via case-by-case study on several pertinent passages in Dharmapāla’s <em>Dasheng Guangbailun Shilun</em>. The following are some interrelated observations which should not be overgeneralized, especially considering the limited scope of this study and its methodological considerations. First, there is an implicit rule of non-opposition and there could be no real oppositions for apparent oppositions because of implicit qualifications. Moreover, these are not new since or after Dignāga. Second, Dharmapāla and his contemporaries are familiar with the two negative usages, and <em>prasajya-pratiṣedha</em> is used for negating the opponents’ theses and is related to the no-thesis view. It’s not a good idea to assign truth values to sentences using <em>prasajya-pratiṣedha</em> or to a thesis in which the terms have no real objects. And Dharmapāla’s theses are just therapeutic tools. Third, in Dharmapāla’s discussion of the negative <em>catuṣkoṭi</em>, one can see the rule of non-opposition, the strategy of qualifications, and the two negative usages. Although the four positions in the <em>catuṣkoṭi</em> are regarded as mutually exclusive and jointly exhaustive, they are jointly exhaustive in pragmatic context, and are mutually exclusive under some interpretations, but not all. My tentative suggestion is that the <em>catuṣkoṭi</em> is a loosely term-based way of categorization. Last but not least, in the text discussed, I do not see Buddhist thinkers endorsing any contradictions.</p>","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"17 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2024-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139079678","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Discerning Philosophy in the Uttarāmnāya Liturgies of the Newars","authors":"Pongsit Pangsrivongse","doi":"10.1007/s10781-023-09555-3","DOIUrl":"https://doi.org/10.1007/s10781-023-09555-3","url":null,"abstract":"<p>Although the Kaula literature of the Newars did not give rise to a systematic philosophical school like that of their Kashmiri counterparts, I will argue in this article that philosophical thinking can be detected in Newar ritual texts. I do this by translating and analysing the unpublished <i>Kālīsūtra</i>, an important hymn found in Newar Uttarāmnāya liturgies whose transmission and composition will also be touched upon. This hymn indicates that the cult of Kālī in Nepal had a distinct ontological stance tending towards a non-dualism which was world-affirming while also seeing consciousness as the ultimate reality. Several key conceptual strands of the <i>Sūtra</i> such as the relationship between transcendence and immanence, reality and cognition and the divine and the body will be elaborated upon. In the process, I will show that the <i>Kālīsūtra</i>’s philosophy brings into sharper focus doctrines already present in the canonical Krama and thus displays many affinities with the Pratyabhijñā, a school which shares its cultic backdrop.</p>","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"12 1","pages":""},"PeriodicalIF":0.3,"publicationDate":"2023-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"139035627","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Vedānta: A Survey of Recent Scholarship (I)","authors":"Michael S. Allen","doi":"10.1007/s10781-023-09551-7","DOIUrl":"https://doi.org/10.1007/s10781-023-09551-7","url":null,"abstract":"","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"47 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-10-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135969234","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"The Problem of Yogācāra Idealism","authors":"Fabien Muller","doi":"10.1007/s10781-023-09552-6","DOIUrl":"https://doi.org/10.1007/s10781-023-09552-6","url":null,"abstract":"","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135535863","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Yāska’s Theory of Meaning: An Overlooked Episode in the History of Semantics in India","authors":"Paolo Visigalli","doi":"10.1007/s10781-023-09553-5","DOIUrl":"https://doi.org/10.1007/s10781-023-09553-5","url":null,"abstract":"","PeriodicalId":51854,"journal":{"name":"JOURNAL OF INDIAN PHILOSOPHY","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2023-09-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"135816735","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}