K. S. Arjunwadkar panini at PN2.VSNL.NET.IN
Mon Feb 15 01:54:21 UTC 1999

At 08:24 AM 2/14/99 -0800, you wrote:
>Is there no precedent, then, for the Gaudiya Vaisnava usage of this
terminology in which  the three correspond roughly as follows: sambandha =
ontology; abhidheya = deontology; prayojana = teleology?
Reply: Not that I am aware of. These seem to be defined meanings restricted
to a particular tradition.
>> Abhidheya (also called viZaya), when mentioned along with sambandha and
>> prayojana, means subject/topic of a systematic work; and the three,
>> sometimes with the fourth one, the adhikarin, are together called
>> 'anubandha-s' (qualifiers), and are considered to be binding on the author
>> of a work to be announced at the outset. I am not aware of any authentic
>> Vedanta work taking the word in question to mean sAdhana.
>> It is obvious that the concept of anubandha came into vogue to answer the
>> primary queries of an intelligent reader in behalf of a work: (1) for whom
>> is it intended; (2) what is its subject; (3) what is its
>> justification/inter-relation as a subject/topic; (4) what profit would a
>> reader derive from it. I have discussed these conventional anubandhas and
>> their traditional explanations in my article, 'A Rational Approach to
>> Vedanta', published in ABORI, 1996.
>> KSA

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