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By Daya Krishna

So much writings on Indian philosophy suppose that its principal predicament is with moska, that the Vedas in addition to the Upanishadic texts are at its root and that it comprises six orthodox structures knowns as Mimamasa, Vedanta, Nyaya, Vaisesika, Samkhya, and Yoga, at the one hand and 3 unorthodox platforms: Buddhism, Jainism and Carvaka, at the different. along with those, they settle for in general the speculation of Karma and the idea of Purusartha as components of what the Indian culture thinks approximately human motion. The essays during this quantity query those assumptions and convey that there's little flooring for accepting them. a brand new counter-perspective is gifted for the articulation of the Indian philosophical culture that breaks from the conventional body during which it has frequently been provided.

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What is understood is that nothing 44 / Indian Philosophy—A Counter Perspective else was worth understanding, and that one was under a basic illusion when one thought they were worth understanding. 12 Jndna certainly has always been regarded as one of the paths to moksa, but then jndna is not knowledge in the usual sense of the word. Rather, it is a denial of the possibility of that knowledge, and its relegation to the realm of ignorance or avidyd as it is founded on the distinction between self and object and the acceptance of bheda or difference as real.

The Mimamsa, for example, does not even ritually proclaim itself as concerned with moksa. Yet Potter does not see any difficulty in the situation; and though he quotes my Indian Philosophy and Moksa/ 49 statement that 'many schools of philosophy have literally nothing to do with moksa. 19 The discussion even with respect to the first two is carried on in a manner that leaves much to be desired. Potter writes: The first part of Daya's argument must be met by showing what the path to liberation is according to Nyaya-Vaisesika, and how theoretical speculation gets involved in the life of the freedom seeker.

New sciences continuously come into being and disturb whatever 'interrelated totality' might have been achieved. But the deeper problem is with this 'interrelated totality' itself and the so-called 'philosophical criticism' through which it is 'synthesized'. Why should 'philosophical criticism' be considered necessary for achieving this 'interrelated totality' of the discoveries of the various sciences? Why cannot science itself perform this function? And what is this moment of'philosophical criticism' over and above the critical function which all scientists exercise with respect to each other's work?

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