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

[V Subrahmanian]

On Tue, Dec 15, 2015 at 4:31 AM, Venkatraghavan S via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> Sri Siva SenAni,
> Namaste.
>
> Thank you very much for the sterling work in sharing research with us. You
> had translated from Dravyasamuddesa as follows:
>
> "न तदस्ति न तन्नास्ति न तदेकं न तत्पृथक्।
>
> न संसृष्टं विभक्तं वा विकृतं न च नान्यथा ॥१२॥
>
> It (Brahman)neither exists, nor does it not exist; It is neither One, nor
> is it different;It is neither co-mingled, nor in a separated state; neither
> is it modified, nor is it other than modified."
>
> The description of Brahman as neither existing nor non existing, (सदसद्
> विलक्शणम्?) appears to use terminology employed to describe avidyA/mAyA. In
> what sense is this meant?
>


One can read the BG 13.12 bhāṣya:

ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्नुते ।
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते ॥ १२ ॥

ननु सर्वाः बुद्धयः अस्तिनास्तिबुद्ध्यनुगताः एव । तत्र एवं सति ज्ञेयमपि
अस्तिबुद्ध्यनुगतप्रत्ययविषयं वा स्यात्, नास्तिबुद्ध्यनुगतप्रत्ययविषयं वा
स्यात् । न, अतीन्द्रियत्वेन उभयबुद्ध्यनुगतप्रत्ययाविषयत्वात् । यद्धि
इन्द्रियगम्यं वस्तु घटादिकम्, तत् अस्तिबुद्ध्यनुगतप्रत्ययविषयं वा स्यात्,
नास्तिबुद्ध्यनुगतप्रत्ययविषयं वा स्यात् । इदं तु ज्ञेयम् अतीन्द्रियत्वेन
शब्दैकप्रमाणगम्यत्वात् न घटादिवत् उभयबुद्ध्यनुगतप्रत्ययविषयम् इत्यतः ‘न
सत्तन्नासत्’ इति उच्यते ॥

To put in simple terms: A pot, when encountered, is said to 'be': अस्ति घटः
। When the pot is destroyed, we say: नास्ति घटः ।  Brahman, not being
something that comes into existence and goes out of existence like a pot,
is beyond the conceptions of asti and nāsti.  That is what is taught by the
BG 13.12 expression: न सत्तन्नासदुच्यते |

regards
vs

As an aside what ख्यातिवाद does व्याकरण use?

>
> Regards,
> Venkatraghavan
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