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Extra info for Perception: An Essay on Classical Indian Theories of Knowledge

Sample text

But in the context of the siikiiraviida idealism, how can one make sense of the said distinction? It will not do to say simply that such distinctions are all false. For strong common-sense intuition favours such distinctions as are reflected in our common usage, and hence, they require some explanation. The Diimaga~Dharmakirti answer to this point may be stated here. In the common usage, 'I know X by the means of Y', X is the object known and Y is the 'instrument' (pramiilJa) for knowing X, and the result or effect (ph ala) is the knowledge of X.

The Indian way oflooking at the scriptural, religious, and moral beliefs does not require a sharp dichotomy of facts and values, and it is incompatible with what is known as non-cognitivism in today's moral philosophy. Even a moral proposition becomes morally binding, that is, a dhanna becomes a 'true' (satya) dhanna, for it receives the required cognitive value from the intuition and the 'unimpaired' insight of the iipta, such as the sages, the seers, god, the Buddha, or the lina. 7. 365. In fact Vatsyayana himself says that the definition of apIa would be equally applicable to a ~i, an arya, and a mleccha.

The 'light' analogy (referred to by both Nagarjuna and Nyiiyasutra) , at least some pramii1Jas, if not all, should be selfilluminating, just as light illuminates itself as well as others. We shall return to this issue in the next chapter. We have noted the uneasiness and ambivalence that an empiricist as well as a pramii1Ja theorist feels when he is confronted with the sceptic's challenge to spell out what sort of entities he really believes to be there, or what are the 'furniture' of the world that he experiences.

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