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By Jean-Marie Verpoorten; Jan Gonda (Editor)

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Extra info for A History of Indian Literature, Volume VI: Scientific and Technical Literature, Part 3, Fasc. 5: Mīmāṃsā Literature

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In SV 16 = sphotavdda 133, the Benares MS reads dharmasiddhitah, that of Madras dharmyasiddhitah (BIARDEAU 1958: 50). Divergent readings also occur in the SV quotations by Santaraksita (§ 38). , in SV 8 = sunyavdda 40: " . . There can be no mutual contact between the object and the cognition . . " See also RANI 1982. 119 SCHMITHAUSEN 1965: 99; D'SA 1980: 180ff. Prdmanya derives from pramdna, which means either "means of (right) knowledge" or "cognition" proceeding from its use. 120 SCHMITHAUSEN 1965: 191 ff.

A short passage dealing with the nirvikalpakalsavikalpaka jndna reads as follows:214 "In the first time, the perception reaches generic and specific aspects, when it knows two objects. But in absence of another object that is compared, it does not know (the first one) in its generic and specific aspects ... The non-qualificative (= non-conceptual perception) has as its object the generic and specific (joined). The qualificative (= conceptual perception), depending on the former, grasps two objects, that is the nature of the generic and that of the specific.

151 K is faced with a difficult issue. In order to justify the importance of the Manusmrti for the Aryans, it is tempting to advocate for it a Vedic background, namely some lost sdkha: "And in the case of Manu, it is quite possible that there should be Vedic injunctions that served as the source of his conceptions ... For this reason, it becomes possible for the three higher castes to be connected with the Veda ... " (Tr. ). But if such an inference is legitimate in the case of Manu, how could the Buddhists be prevented from resorting to it for the sake of their unorthodox scriptures?

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