Kumārila Bhaṭṭa
Kumārila Bhaṭṭa | |
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| Born | est. 700 AD |
| Era | Mimansa |
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Kumārila Bhaṭṭa (
Scholars differ as regards Kumārila Bhaṭṭa's views on a
Kumārila is also credited with the logical formulation of the Mimamsic belief that the Vedas are unauthored (apauruṣeyā). In particular, he is known for his defense of Vedic ritualism against medieval Buddhist idealism.[5] His work strongly influenced other schools of Indian philosophy,[6] with the exception that while Mimamsa considers the Upanishads to be subservient to the Vedas, the Vedanta school does not think so.
Early life
The birthplace of Kumārila Bhatta is uncertain. According to the 16th-century Buddhist scholar Taranatha, Kumārila was a native of South India. However, Anandagiri's Shankara-Vijaya states that Kumarila came from "the North" (udagdeśāt), and debated the Buddhists and the Jains in the South.[7]
Another theory is that he came from eastern India, specifically
Linguistics views
Kumārila Bhaṭṭa and his followers in the Mīmāṃsā tradition known as Bhāṭṭas argued for a strongly Compositional view of semantics called abhihitānvaya or "designation of what has been denoted." In this view, the meaning of a sentence was understood only after understanding first the meanings of individual words. Word referents were independent, complete objects, a view that is close to the Fodorian view of language, according to philosopher Daniel Arnold.[9] He also used several Tamil words in his works, including one of the earliest mention of the name Dravida in North Indian sources, found in his Tantravārttika.[10]
The above-mentioned view of sentence meaning was debated over some seven or eight centuries by the followers of the Prabhākara school within Mīmāṃsā, who argued that words do not directly designate meaning. Rather, word meanings are understood as already connected with other words (anvitābhidhāna, anvita = connected; abhidhāna = denotation). This view was influenced by the holistic arguments of Bhartṛhari's sphoṭa theory.[11] Essentially the Prābhākaras argued that sentence meanings are grasped directly, from perceptual and contextual cues, skipping the stage of grasping singly the individual word meanings,[12] similar to the modern view of linguistic underspecification, which relates to the Dynamic Turn in Semantics, that also opposes purely compositional approaches to sentence meaning.
Epistemological Views
In his text Slokavarttika, Kumārila Bhatta argues that cognitions are intrinsically valid (svatah pramanya):[11]
It should be understood that all pramanas' have the property of being pramanas intrinsically; for a capacity not already existing by itself (svatah) cannot be produced by anything else.
Kumārila argues against the need for second-order justification before accepting cognitions as valid.[11]
Defense against Buddhism
Kumārila Bhaṭṭa is known for his defense of Vedic ritualism against medieval Buddhist idealism.[5] With the aim to prove the superiority of Vedic scripture, Kumārila Bhaṭṭa presented several novel arguments:
1. "Buddhist (or Jain) scripture could not be correct because it had several grammatical lapses." He specifically takes the Buddhist verse: 'ime samkhada dhamma sambhavanti sakarana akarana vinassanti' (These phenomena arise when the cause is present and perish when the cause is absent). Thus he presents his argument:[13]
The scriptures of Buddhists and Jains are composed in overwhelmingly incorrect (asadhu) language, words of the Magadha or Dakshinatya languages, or even their dialects (tadopabhramsa). Therefore false compositions (asannibandhana), they cannot possibly be true knowledge (shastra) ... By contrast, the very form itself (the well-assembled language) of the Veda proves its authority to be independent and absolute.
2. Every extant school held some scripture to be correct. To show that the Veda was the only correct scripture, Kumārila said that "the absence of an author would safeguard the Veda against all reproach" (
3. The
4. The Determination of perception (pratyaksha pariccheda).[15]
Some scholars believe that Kumārila's understanding of Buddhist philosophy was far greater than that of any other non-Buddhist philosopher of his time.[16] However, see Taber 2010 for an alternate view.[17]
According to
Legendary life
According to legend, Kumārila went to study
The Madhaviya Sankara Digvijayam, a 14th-century hagiographic work on the life of
You will find a home at whose gates there are a number of caged parrots discussing abstract topics like — 'Do the Vedas have self-validity or do they depend on some external authority for their validity? Are karmas capable of yielding their fruits directly, or do they require the intervention of God to do so? Is the world eternal, or is it a mere appearance?' Where you find the caged parrots discussing such abstruse philosophical problems, you will know that you have reached Maṇḍana's place.
Works
- Shlokavartika ("Exposition on the Verses", commentary on Shabara's Commentary on Jaimini's Mimamsa Sutras, Bk. 1, Ch. 1) [1]
- Tantravartika ("Exposition on the Sacred Sciences", commentary on Shabara's Commentary on Jaimini's Mimamsa Sutras, Bk. 1, Ch. 2–4 and Bks. 2–3) [2]
- Tuptika ("Full Exposition" commentary on Shabara's Commentary on Jaimini's Mimamsa Sutras, Bks. 4–9) [3]
- Kataoka, Kei, Kumarila on Truth, Omniscience and Killing. Part 1: A Critical Edition of Mimamasa-Slokavarttika ad 1.1.2 (Codanasutra). Part 2: An Annotated Translation of Mimamsa-Slokavarttika ad 1.1.2 (Codanasutra) (Wien, 2011) (Sitzungsberichte der philosophisch-historischen Klasse, 814; Beiträge zur Kultur- und Geistesgeschichte Asiens, 68).
References
- ^ Sharma 1980, p. 5–6.
- ^ Bhatt, p. 6.
- ^ A History of Indian Philosophy By Surendranath Dasgupta. p. 156.
- ^ Bales, p. 198.
- ^ a b Sheridan 1995, p. 200.
- ^ Bhatt, p. 3.
- ISBN 978-81-208-2084-5.
- ^ Biswanarayan Shastri (1995). Mīmāṁsā philosophy & Kumārila Bhaṭṭa. Rashtriya Sanskrit Sansthan. p. 76.
- ^ Arnold, Daniel (2005). Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion. New York: Columbia University Press.
- ^ http://catdir.loc.gov/catdir/samples/cam041/2003282070.pdf [bare URL PDF]
- ^ a b c Arnold, Daniel (2020), Zalta, Edward N. (ed.), "Kumārila", The Stanford Encyclopedia of Philosophy (Spring 2020 ed.), Metaphysics Research Lab, Stanford University, retrieved 7 February 2024
- ^ Matilal, p. 108.
- ^ Pollock, p. 55.
- ^ Jha, p. 31.
- ^ Taber, p??
- ^ Rani, p??
- S2CID 170490847.
- ^ Buton, Rinchen drub (1931). The History of Buddhism in India and Tibet. Translated by E. Obermiller. Heidelberg: Harrossowitz. p. 152.
- ^ Long 2011, p. 175.
- ^ 'Madhaviya Sankara Digvijayam' by medieval Vijayanagara biographer Madhava, Sringeri Sharada Press
Sources
- Arnold, Daniel Anderson. Buddhists, Brahmins, and Belief: Epistemology in South Asian Philosophy of Religion. Columbia University Press, 2005. ISBN 978-0-231-13281-7.
- Bales, Eugene (1987). A Ready Reference to Philosophy East and West. University Press of America. p. 201. ISBN 9780819166401.
Buddhist philosophy as presented in Mimamsa Sloka Vartika.
- Bhatt, Govardhan P. The Basic Ways of Knowing: An In-depth Study of Kumārila's Contribution to Indian Epistemology. Delhi: Motilal Banarasidass, 1989. ISBN 81-208-0580-1.
- Kumarila Bhatta, Translated by Ganganatha Jha (1985). Slokavarttika. The Asiatic Society, Calcutta.
- Bimal Krishna Matilal (1990). The word and the world: India's contribution to the study of language. Oxford.
- Long, Jeffery D. (2011), Historical Dictionary of Hinduism, Scarecrow Press
- Vijaya Rani (1982). Buddhist Philosophy as Presented in Mimamsa Sloka Varttika. 1st Ed. Parimal Publications, Delhi ASIN B0006ECAEO.
- Sheldon Pollock (2006). The Language of the Gods in the World of Men – Sanskrit, Culture and Power in Premodern India. University of California Press.
- Sharma, Peri Sarveswara (1980). Anthology of Kumārilabhaṭṭa's Works. Delhi, Motilal Banarsidass.
- Sheridan, Daniel P. (1995), "Kumarila Bhatta", in McGready, Ian (ed.), Great Thinkers of the Eastern World, New York: Harper Collins, ISBN 0-06-270085-5
- Translated and commentary by John Taber (January 2005). A Hindu Critique of Buddhist Epistemology. Routledge. ISBN 978-0-415-33602-4.
External links
- Text of Mimamsalokavarttika Chapter 5, by Kumarila Bhatta (in transliterated Sanskrit)
- https://web.archive.org/web/20070509144740/http://www.crvp.org/book/Series03/IIIB-4/introduction.htm
- http://www.ourkarnataka.com/books/saartha_book_review.htm
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