In interpreting and critically explaining these arguments, I am moving beyond the usual historical and philological task of restating, in English, complex arguments formulated in Sanskrit. I am committed to viewing these arguments not just as historical artifacts from someone else's intellectual past but as an interculturally available source from which we can learn today. What is at stake for Ratnakīrti (and I hope for some of us) in these arguments is nothing less than the nature of rationality, the metaphysics of epistemology, and the relevance of philosophy to the practice of religion (p.4).
One can easily imagine a proud author beyond this statement and Patil is indeed one of the relatively few (although not as few as his "usual" might imply) who try to do philosophy along with Sanskrit sources. Why is this so important? Why choosing Sanskrit sources? What do we want to achieve through comparative philosophy (as distinguished from comparative history of philosophy)?
Last, I understand Patil's point, but am also convinced that history and philology are a conditio sine qua non for the proper understanding of a text, not just for its preservation (and preservation is also important, if we want future scholars to benefit of the sources we had the pleasure to read).