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8
MEMORY
Bimal Krishna Matilal
Sukhlalji Sanghavi was called by members of his circle "Panditji". Dr. K. K. Dixit in his "Translator's Introduction to the Philosophical Notes" (Advanced studies in Indian Logic and Metaphysics S. Sanghavi) refers to him invariably as Panditji. But what is rather surprising is that being an erudite Pandit in the sastras, Sukhlalji was perhaps the first one I know, who had realized more than any of his compatriots the limitation and barrenness of the old Pandit way of study. ing the Sanskrit philosophical texts. In his Preface to the above-mentioned book, he discusses the problem and very convincingly argues for a revision of our outlook in the study and research of the sastras. He recommends explicitly "a non-partisan, historical, comparative study " of any Sanskrit philosophical text. He says:
"I became firmly convinced that the study of any philosophical system inevitably demands certain prerequisites and that these prerequisites include a fairly accurate understanding of the historical inter--relationship obaining between the various philosophical systems of India."
I think Pandit ji's Preface should be read by all young scholars of our country who wish to work on any system of Indian philosophy. As I myself was deeply influenced by Panditji's comments, when I started my research work in Indian philo. sophy, I wish to pay my tribute to his memory by choosing a topic from his above-mentioned work.
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One of the main disagreements of the Jaina epistemologist (pramaṇa-theorist) from all the non-Jaina philosophers the theory of knowledge. Memory-experience was
was in
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