[Advaita-l] Fwd: Re: {भारतीयविद्वत्परिषत्} अलीकम् - तुच्छः

[V Subrahmanian]

---------- Forwarded message ----------
From: "'Tamoghna Sarkar' via भारतीयविद्वत्परिषत्" <
bvparishat at googlegroups.com>
Date: May 6, 2016 8:20 PM
Subject: Re: {भारतीयविद्वत्परिषत्} अलीकम् - तुच्छः
To: "श्रीमल्ललितालालितः" <lalitaalaalitah at gmail.com>
Cc: "bvparishat" <bvparishat at googlegroups.com>

In Nyāya, alīka or tuccha is a non-entity as it can not be the content of
any pramān̟a. Śaśaśṛnga, i.e, horn delimited by hareness, is not the
content of any valid means of cognition. There is a definite cognition of
the absence of horn in a Hare and this nisćaya acts as the deterrent to
generate any cogntion from the expression ‘a horn delimited by Hareness’.
Those ignorant persons who do not have the definite cognition of the
absence of horn in a Hare may only have an erroneous cognition of the horn
in a hare, since apramā is a cognition of a relation which is actually not
there. That is why, when we have the cognition ‘There is no horn delimited
by hareness’ it means that there is no actual relation between a hare and a
horn (śaśe śṛngābhāva). Just because ‘horn delimited by hareness’ is alīka
and we do not have any valid cognition of it, there can not be any
cognition of ‘the absence of horn delimited by hareness’ as well. Only
those who accept vyādhikaran̟dharmāvacchinna abhāva can uphold the thesis
of the absence of alīka. But, Nyāya in general does not accept this type of
absence. Udayana in his Nyāyakusumānjali famously says that if we have an
erroneous cognition of Śaśaśṛnga, it is due to the presence of defects in
the causal set of perception and if there is non-apprehension of Śaśaśṛnga
we must admit that there is no defective causal set of perception.

Tamoghna
On May 4, 2016 12:37 AM, श्रीमल्ललितालालितः <lalitaalaalitah at gmail.com>
wrote:




*श्रीमल्ललितालालितः*www.lalitaalaalitah.com

2016-05-02 19:55 GMT+05:30 Madhu Kapoor <mattook at gmail.com>:

Naiyayikas have a limited eyesight so they have kept bandhyaputra like
concepts outside the purview of ‘existence’. Whereas vaiyakaranas specially
give them the status of aupacarika satta vis-a-vis subsistence.

​I don't think it is true. vAkyapadIya, etc. just say that even for alIka
shAbdavRRitti is possible. They are mute on it's existence.​


Yogasutra talks about sabdanupatijnana very much close to linguistic
existence.

​Wow ! A new division of existence. Never heard of it.
There sUtra doesn't say that there is any such thing. It talks about laxaNa
of vikalpa, It doesn't even talk about alIka.​


When someone abuses me saying ‘you are a liar ’ i feel hurt though i know
that it is not true.  Unless i understand the meaning of the utterence i
would not have felt hurt.

​You are hurt because they are presenting your wrong image, not because
both false-statement and you​

​don't exist. It mostly a case of superimposition of undesired qualities,
it's not a case of vikalpavRRitti.​

So bandhyaputra must have existence/subsistence in a wider sense.

​No.
​


By introducing the condition of yogyata naiyayika robs off the tag of
validity from the statement bandjyaputra etc.
One has to take into account the ontology of every system that fixes the
destiny of concerned epistemology.
It is like saying Hospitality is good but how long and for how many? Once
one crosses the boundary there is no limit.


​I don't understand why you are thrashing naiyAyika-s. They are following
there own sUtra-s and the philosophical school based on that.
If they are not understanding other's point of view, I think it is true for
you too since you are tagging them with special adjactives.�

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