1Manoj Bhandari &2Shruti Krishna Bhat &3Vishwanath Dhital
1Department of Humanistic Studies, IIT (BHU), Varanasi.
2Indian Institute of Technology, Bombay.
3Department of Humanistic Studies, IIT (BHU), Varanasi.
Rupkatha Journal, Vol. 15, Issue 3, 2023. https://doi.org/10.21659/rupkatha.v15n3.04
[Article History: Received: 17 June 2023. Revised: 09 August 2023. Accepted: 09 August 2023. Published: 15 August 2023.]
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Abstract
This paper discusses an important issue regarding the concept of motion from the perspective of Indian philosophical traditions. We can recognise two camps in Indian philosophical schools regarding the epistemic means (pramana) through which one cognises motion. Some Indian philosophical schools claim that motion is completely imperceptible and one infers motion by perceiving contact and separation of an object with another object or space. Among these schools, we have considered Patanjali and Ramanuja (the author of Tantrarahasya) as the main advocators of this position. The other group claims that motion is perceptible and we infer motion only when the object possessing the motion is not perceptible. Supporters of this position are mainly the Nyaya-Vaisesika school and Narayanabhatta the author of Manameyodaya. While summarising and critically analysing these positions, we support the view that motion is perceptible by showing the following: (1) The position that motion is non-perceptible leads to some ontological issues (2) The position that motion is perceptible is more economical and simpler.
Keywords: motion, perception, inference, Nyaya-Vaisasika, Vyakarana, Mimamsa
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Citation: Bhandari, Manoj, Shruti Krishna Bhat, Vishwanath Dhital. 2023. On the Perceptibility of Motion: An Inquiry from the Indian Philosophical Traditions. Rupkatha Journal 15:3. https://doi.org/10.21659/rupkatha.v15n3.04