[Advaita-l] Application of pUrvamImAMsA nyAya to advaita vedanta - English summary

V Subrahmanian v.subrahmanian at gmail.com
Thu Nov 10 10:45:45 CST 2011

Many thanks Shri Anand ji for such a nice presentation of the apaccheda
nyAya.  I had always wanted to read about this nyAya in such an
easy-to-understand form.  While on a conversation with Sri Mani Dravid
SastrigaL I came to know that even the very first 'lapse' is a case of 'the
later occurrence negating the earlier state'.  First the yaga is commenced
with the 'hope' that there will be no lapses.  This 'hope' is considered to
be a mithyAjnAnam by virtue of the lapse that occurs to falsify the 'hope'
entertained at the commencement.  In fact, it seems, the mImAmsA texts use
the term 'mithyAjnAnam'.  I even heard that the words शुक्तिका हि
रजतवदवभासते that Shankaracharya writes in the adhyAsa bhAShya are found in
an early mImAmsaka text.

Warm regards,

On Thu, Nov 10, 2011 at 9:02 PM, Anand Hudli <anandhudli at hotmail.com> wrote:

> The apaccheda nyAya of pUrvamImAMsA is used in situations where two events
> occur, not simultaneously but in sequence. In the JyotiShToma Yajna, the
> priests (Ritviks) are supposed to go around the sacrificial hall in a line
> where each holds the waist cloth of the Ritvik in front. If the sAmaveda
> priest, the udgAtA lets go the waist cloth of the priest in front, the
> prAyashcitta is that the sacrifice must be completed with no fee given to
> any priest. Furthermore, the sacrifice must be repeated. However, if the
> pratihartA priest lets go the waist cloth of the one in front, as the
> prAyashcitta the entire wealth of the sacrificer must be given to the
> priests. Now, a question arises: if the two priests let go the waist cloth
> of the one in front A) simultaneously or B) one after the other, what is
> the prAyashcitta? For A) the answer is: either prAyashcitta can be
> performed. For B) the answer is: the prAyashcitta related to the later
> event is to be performed, not the one related to the earlier event.  This
> is called the apaccheda nyAya wherein the second event is more powerful
> than the earlier one. Extending this to cognitions that we gain from
> different sources, the later cognition is more powerful than an earlier
> one, which stands negated by the later cognition. This is exactly the
> argument of AnandabodhAchArya, an advaitin, in his PramANamAla. From
> perception, there arises a cognition of the reality of the world. However,
> through the study of the upaniShads, the cognition of nonduality arises,
> which sublates the earlier cognition. This is an application of the
> apaccheda nyAya of the mImAMsakas.
> Anand
> _

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