HISTORIC-PHILOSOPHICAL METHOD AS A WAY OF INTERPRETING A CONCEPT OF BRAHMAN IN THE EARLY VISHISHTA-ADVAITA SCHOOL (80,00 руб.)

HISTORICPHILOSOPHICAL METHOD AS A WAY OF INTERPRETING A CONCEPT OF BRAHMAN IN THE EARLY VISHISHTAADVAITA SCHOOL* R.V. Pskhu Department of History of Philosophy Faculty of Humanities and Social Sciences Peoples’ Friendship University of Russia Miklukho-Maklaya str., 10/2, Moscow, Russia, 117198 The paper deals with the concept of Brahman in the early Vishishta-Advaita-Vedanta School, particularly in Yamunacarya’s treatise “Ishvarasiddhi”, the main passages of which are lost. <...> The early period of Vishishta-advaita-vedanta school was formed on the base Yamuna’s works. <...> The main philosophical ideas of this school are elaborated in the famous philosophical trilogy “Siddhitraya”, which includes the part devoted to the concept of individual soul nature (“Atmasiddhi”, or “Realization of Atman”), the part devoted to the concept of the Highest Reality (“Ishvarasiddhi”, or “Realization of Personal God”) and the part devoted to the concept of self-realization or salvation of Atman (“Samvitsiddhi”, or “Realization of the Highest knowledge”). <...> Unfortunately most of these texts have been lost and now we have no possibility to know exactly the full content of Yamuna’s works. <...> The part devoted to the concept of the nature of Brahman, or Ishvara, has been saved only in several fragments, which contain only the polemics between a mimansaka and a nayayaka (Mimansa school and Nyaya school). <...> We have to reconstruct his ideas on the nature of Brahman on the base of the treatises of the later philosophers of Vishishta-advaita school: mainly from the references and interpretations of Yamunacarya’s ideas, contained in the works of Ramanuja and Venkatanatha. <...> If we take a sensual * Статья подготовлена при поддержке гранта РГНФ № 11-03-0033. 101 Вестник РУДН, серия Философия, 2014, № 1 perception (laukika pratyaksha) or even a supersensual perception (alaukika, or yogika pratyaksha), we can see that no one of these two types of perception can overcome the sensual borders and, consequently, become a base of proving that Personal God exists. <...> And the same principle is applied to shabda, or the Sacred Books. <...> The Nyaya argumentation defends the opposite point of view. <...> Thus we haven’t the lost siddhanta of Yamuna (his point of view) and the end of the purvapaksha. <...> But other scholars radically insist that it is a great mistake or absolute misunderstanding of Yamuna’s philosophical position on this point. <...> In this case we should mention the introduction to “Siddhitraya”, written by the Indian <...>