anvaya-vyatireka

[john grimes]

See Datta, Six Ways of Knowing p. 220ff; Phyllis Granoff Philosophy and
Argument in Late Vedanta (many pages);
John

>Sankara (in Upadesasahasri) and his discipe, Suresvara (in
>Naishkarmyasiddhi) use a technique of anvaya-vyatireka to establish the
>identity taught in the sentence, tat tvam asi. Naiyyayikas and
>Vaiyakaranikas also use this technique, the former to establish a vyApti
>between hetu and sAdhya, the latter in the context of word meanings. The
>early Advaita usage seems similar to the grammarian usage, but there
>also seem to be some unique features to it. In later Advaita, starting
>as early as Padmapada, another disciple of Sankara, and Sarvajnatman
>(supposedly Suresvara's disciple, but this can be disputed), the
>anvaya-vyatireka method is ignored, and the jahad-ajahal-lakshaNA method
>is developed.
>
>I would be very grateful if somebody can point me to literature in the
>Advaita usage of these terms. Mayeda's translation of the Upadesasahasri
>(SUNY, 1992) has a brief description (pp. 50-56), and I'm aware of
>studies by Cardona, Staal, Scharfe and van Buitenen, that are given in
>his references. I am more interested in seeing detailed studies on the
>usage of this method Sankara and Suresvara, as also studies on the
>presence or otherwise of anvaya-vyatireka in significant post-Sankaran
>authors, e.g. Vacaspati Misra, Prakasatman, Vimuktatman, Citsukha,
>Sriharsha etc. As far as I'm aware, the Pancadasi of Bharatitirtha &
>Vidyaranya seems to be the only later work that uses this method, but
>then, these two authors represent, in many senses, a renewal of the
>Advaita tradition in the early 14th century. There is also a conscious
>attempt in this work at reconciling the diverging views of the bhAmatI
>and vivaraNa sub-schools. What about the intervening six centuries or
>more?
>
>Vidyasankar
>
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