[Advaita-l] Theory of Language: Mimamsa, Advaita and Vyakarana 3 of 3

[Aurobind Padiyath]

Here I'm reminded of the Bhashya of Mandukya where it says:

सर्वशब्दप्रवृत्तिनिमित्तशून्यत्वात्तस्य शब्दानभिधेयत्वमिति
विशेषप्रतिषेधेनैव तुरीयं निर्दिदिक्षति । शून्यमेव तर्हि ; तन्न,
मिथ्याविकल्पस्य निर्निमित्तत्वानुपपत्तेः ; न हि
रजतसर्पपुरुषमृगतृष्णिकादिविकल्पाः शुक्तिकारज्जुस्थाणूषरादिव्यतिरेकेण
अवस्त्वास्पदाः शक्याः कल्पयितुम् । एवं तर्हि
प्राणादिसर्वविकल्पास्पदत्वात्तुरीयस्य शब्दवाच्यत्वमिति न प्रतिषेधैः
प्रत्याय्यत्वमुदकाधारादेरिव घटादेः ; न,
प्राणादिविकल्पस्यावस्तुत्वाच्छुक्तिकादिष्विव रजतादेः ; न हि सदसतोः सम्बन्धः
शब्दप्रवृत्तिनिमित्तभाक्, अवस्तुत्वात् ; नापि प्रमाणान्तरविषयत्वं स्वरूपेण
गवादिवत्, आत्मनो निरुपाधिकत्वात् ; गवादिवन्नापि जातिमत्त्वम्, अद्वितीयत्वेन
सामान्यविशेषाभावात् ; नापि क्रियावत्त्वं पाचकादिवत्, अविक्रियत्वात् ; नापि
गुणवत्त्वं नीलादिवत्, निर्गुणत्वात् ; अतो नाभिधानेन निर्देशमर्हति ।

Aurobind Padiyath
On 14 Dec 2015 07:57, "Keshava PRASAD Halemane via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> namastE. praNaams to all learned-seniors.
> Question:  would it be useful to consider 'Sabda_artha_sambandha' from the
> point of view of the triad  'subject_object_objectification'; or may be
> from the point of view that Sabda is the cause and artha is the effect,
> followed by the sambandha as the cause-effect-relationship.
> IMHO: there can be an ocean of difference in the meaning(artha) conveyed
> by the two statements (1) 'Sabda IS brahma' as compared to the statement
> (2) 'brahma IS Sabda'.
> [this is my 2c worth - i leant this particular phraseology from our
> beloved Sada ji - so it is being duly acknowledged] praNaams again.   -
> Keshava PRASAD Halemane  mOkShakaamaarthadharmah  janmanaa jaayatE jantuḥ |
>  samskaaraat hi bhavEt dvijaḥ ||  vEda-paaThaat bhavEt vipra |  brahma
> jnaanaat hi braahmaNah ||
>
>
>     On Sunday, 13 December 2015 11:48 PM, Siva Senani Nori via Advaita-l <
> advaita-l at lists.advaita-vedanta.org> wrote:
>
>
>  Sir
> The one underlying reality is Brahman alone of the form of Sabda (and it
> may be noted that Brahman is not said to be of the form of Artha or the
> sambandha between Sabda and Artha), which is seen as a multiplicity of
> Sabdas, Arthas and their relation. When the three are thus seen, they all
> have the same level of Reality. It might be noted that like Advaita has two
> levels of Brahman, SabdAdvaita has four levels of Sabda. Further, Artha
> itself can refer to bauddhArtha and bAhyArtha. Now, the term bauddhArtha
> begs a question: whose buddhi? At the plane of vyavahAra, it is the
> speaker's mind, when we have the speaker as the reference; it is the
> listener's mind, if he is the reference. In the ultimate view, only one
> entity is. It is consciousness itself and a separate buddhi of this entity
> is not spoken of. So both Sabda and Artha become one entity and tAdAtmya
> becomes their sambandha. Thus, we have to pick our way carefully amongst
> these labels. Sastra's teachings are true and consistent at all levels, but
> we will get confused if we mix up the adjuncts.
> It might be interesting to note YogasUtra 3.17 here:
> शब्दार्थप्रत्ययानाम् इतरेतर-अध्यासात् सङ्करः तत्प्रविभाग-संयमात्
> सर्वभूतरुतज्ञानम्There is mixing up of Sabda, Artha and J~nAna due to
> mutual superimposition, by having the control to differentiate them one
> gets the knowledge of sounds made by all creatures.
> Here, the Yoga position is what is called भेददृष्टिः, i.e. Sabda, Artha
> and J~nAnam are different from each other. Note that even for Yoga, artha
> is bauddhArtha only (शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥1.7, योगसूत्राणि
> - Vikalpa, the concept of artha, follows the cognition of Sabdas and does
> not have any external object as its content). Vyakarana accommodates both
> bhedavivakshA and abhedavivakshA and recognizes that speakers resort to one
> or other depending on what they want to convey. The equivalent terminology
> in Advaita is vyAvahArika view and pAramArthika view.
> RegardsN. Siva Senani
>
>
>
>
>       From: H S Chandramouli <hschandramouli at gmail.com>
>  To: Siva Senani Nori <sivasenani at yahoo.com>; A discussion group for
> Advaita Vedanta <advaita-l at lists.advaita-vedanta.org>
>  Sent: Sunday, 13 December 2015 1:17 PM
>  Subject: Re: [Advaita-l] Theory of Language: Mimamsa, Advaita and
> Vyakarana 3 of 3
>
> Sri Siva Senani Ji,
> As a clarification to my earlier post, when it is said " being the entity
> seen as three " , do the three enjoy the same level of Reality as Brahman
> or do they enjoy a different level of Reality ?
> Regards
> Chandramouli
>
>
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