[Advaita-l] Theory of Language: Mimamsa, Advaita and Vyakarana 3 of 3
v.subrahmanian at gmail.com
Sat Dec 12 00:56:18 CST 2015
On Fri, Dec 11, 2015 at 7:45 PM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:
> Sri Siva SenAniji,
> Thank you very much for making these posts available to the group - they
> were very enlightening indeed.
> Apologies about the barrage of questions (please ignore, if I have not
> understood the concepts outlined by you):
> 1) If the vaiyAkaraNa considers sabda to be nitya, but that the artha
> denoted by the sabda to be only conceptual, does that concept have
> nityatvam or not?
> 2) If the conceptual meaning of the word has nityatvam, then it follows
> that arthA according to vyAkaraNa will have to survive praLaya, etc. If it
> did not survive praLaya, how can the artha be nitya?
> 3) If such an artha did survive praLaya, how is the concept different from
> mImAmsa's jAti?
> 4) If on the other hand, the vyAkaraNa position is that vyAkaraNa artha is
> not nitya, then it follows that their relationship (betn. a nitya sabda and
> its anitya artha) is not nitya. So when a vaiyAkaraNa says sabda is nitya,
> is he only referring to sabda, but not its artha and sambandha?
> 5) Moreover, any specific sabda can then have several meanings, because its
> artha is anitya. From srishti to srishti, or even within one srishti
> itself, the same sabdA can denote different things. Extending this further,
> is vyAkaraNa's position that veda sabda is nitya, but its artha keeps
> 6) Finally, is the nityatvam of sabda a paramArtha satyam in vyAkaraNa? Or
> is it nityam only in a vyavahAra sense, like srishti/samsAra of an
> advaitin? If paramArtha satyam, veda sabda will be paramArtham, but that is
> not advaita's position (त्रैगुण्य विषयाः वेदाः).
The BG verse cited above is, along with the bhṣyam:
- त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥
- श्रीमद्भगवद्गीताभाष्यम् । द्वितीयोऽध्यायः । श्लोक ४५ - भाष्यम्
त्रैगुण्यविषयाः त्रैगुण्यं संसारो विषयः प्रकाशयितव्यः येषां ते वेदाः
त्रैगुण्यविषयाः । त्वं तु निस्त्रैगुण्यो भव अर्जुन, निष्कामो भव इत्यर्थः
The above is with regard to that part of the Vedic corpus which teaches
attainments within samsāra. What the BG teaches above is: One aught not to
stay in that part of the Veda and ideally has to rise above it to come to
Atmavidyā. No doubt this vidyā too is available in the Veda itself, in the
Upanishad portion. The Atman/Brahman is the one beyond the three gunas and
all attainments, using the veda, other than the Atman will be in the
triguṇa realm only. That is the purport of the above verse.
The entire Veda, as a pramāṇ (both for abhyudaya and niḥsreyasa), is within
the vyavaharika is another matter.
तमेतमविद्याख्यमात्मानात्मनोरितरेतराध्यासं पुरस्कृत्य सर्वे
प्रमाणप्रमेयव्यवहारा लौकिका वैदिकाश्च प्रवृत्ताः, सर्वाणि च शास्त्राणि
and hence alone the entire veda is mithyā from the pāramārthik position.
> Once again, apologies about the many questions.
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