By P.E. Granoff
Srihar~a is acknowledged as one of many maximum exponents of what's generally called the Sarpkara university of Advaita Vedanta. The Advaita Vedanta of Sarpkara has been commented upon, defined, expounded and built in its a variety of ramifications by means of numerous generations of students, commentators and unique thinkers for over one thousand years. Even at the present time it's claimed to be one of many conventional faculties of Indian Philosophy that have survived and feature sleek adherents whereas such a lot different colleges have died of previous age on Indian soil. the single different institution that has survived is the Nyaya-Vaise~ika or what's now referred to as the Navya-nyaya. either Advaita Vedanta and Navya-nyaya have attracted the eye of recent students and philosophers (of either India and abroad), who're conversant in Western philosophy and whose curiosity within the research of Indian philosophy has no longer easily been restricted to the heritage of Indian idea or Indology. smooth exponents of Advaita Vedanta are a variety of. With a number of awesome exceptions, although, most up-to-date authors of Vedanta attempt to expound and modernise the Advaita approach from both a speculative and private perspective or from a superficial point of view of Kantian philosophy or Hegelian Absolutism. this sort of approach has seldom accomplished the sophistication and respectability that's commonly anticipated within the context of contemporary (chiefly western) philosophic activity.
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Extra info for Philosophy and Argument in Late Vedānta: Śrī Harṣa’s Khaṇḍanakhaṇḍakhādya
Ja, p. 11, following upon Udayana similarly admits both! The refutation of anubhlititva as a universal will occupy the next thirtyfive pages of the text (pp. 136-170 Sam) and centers around proving that it is not possible to consider anubhlititva as a universal which inheres in a given group and is absent from another. Smrtitva, "memory", and anubhlititva, "experience", must both be present in at least one form of cognition, recognition or pratyabhijnana. They thus cannot be universals, as they are subject to the fault of sal1lkarya, or co-existence.
B) Memory is invalid as it reveals the past condition of an object and that past state is no longer in existence. (c) The past condition of an object can be recalled as it has in fact been previously experienced. Udayana here is guilty of circuitous reasoning, anyonyasraya. As Sri Har~a himself states, the revelation of "pastness" in memory must in fact be a new experience and not memory at all. It is not legitimate to assume that "pastness" has also been previously experienced and is subsequently recalled: SmaralJasya pllrvadhigatarthatayanubhavabhinnatve siddha eva tadbhedasyanyathdnupapattya pllrvataya api pllrvanubhavagocaratvam 22 PREFACE siddhyate.
By the same token, what is to prevent one from asserting that experience is any knowledge in which the mental traces do not function as causes? The Naiyayika contention that recognition is experience PIDLOSOPHY AND ARGUMENT IN LATE VEDANTA 21 would then be destroyed. Sri Har~a thus concludes on p. 157 Sam that the Naiyayika doctrine of recognition as experience alone is impossible. Recognition must involve both memory and experience and anubhlltitva cannot be a universal as it there coexists with smrtitva.