Re: [INDOLOGY] khaṇḍa- and daṇḍānvaya

[Nagaraj Paturi]

Dear Prof. Klebanov,

> I read that the commentarial styles of daṇḍa- and khaṇḍānvaya- stem from
(the linguistic theories? textual history? of) nyāya- and mīmāṃsā
respectively

If you remember the exact place where you read this, you might want to
consult with the original authors about this.

The naiyaayika view of sentence as
yogyataakaankshaasattisahitapadasamudaaya includes the idea of aakaankshaa
and the method of aakaankshaa that is followed in traditional Sanskrit
learning need not necessarily be connected to this.

The two meemaamsaka schools of abhihitaanvayavaada and
anvitaabhidhaanavaada too need not necessarily be connected to daNDa or
khaNDa anvaya.

But the authors who mentioned the point might have some basis for their
observations.

They are the best ones to consult in this regard.

Regards,

-N

On Tue, Jun 28, 2016 at 2:24 AM, Christophe Vielle <
christophe.vielle at uclouvain.be> wrote:

> Dear Andrey,
>
> when I came across such a statement in secondary literature I wondered
> also what could be the precise Sanskrit source attributing to Mīmāṃsā or
> Nyāya, respectively, these two types/methods of (*kāvya*) commenting
> (more precisely, of re-establishing the natural/prose syntactical order of
> the words in the sentence, either "by sections"/syntagmatically?, or ?"by
> line"?).
> In the *khaṇḍānvaya* method, the verb is taken first, ad then, in respect
> of cases, questions are asked ; so, through the successive questions, the
> prose order of the verse is drawn. In the *daṇḍānvaya* method (followed
> e.g. by Mallinātha), the subject is taken first and the prose order of the
> verse is logically drawn without including questions.
> Maybe this attribution is based on the fact that in the first case there
> is a prevalence of "questioning" which looks a bit like the (Pūrva and
> Uttara-)Mīmāṃsā traditional dialectic method of *adhikaraṇa *(used for
> commenting the *sūtra's*),  whereas in the second case it would be
> considered like a purely logical (*naiyāyika)* way of operating.
> It is a mere supposition because only the *saṃśaya* expression is marked
> by questions in the *adhikaraṇa*, the definition of which is found in the
> following stray verse (found with variants) something attributed to Kumārila
> :
>
> viṣayo saṃśayaś caiva  pūrvapakṣas tathottaram |
>
> nirṇayaś ceti pañcāṅgaṃ  śāstre ’dhikaraṇaṃ smṛtam ||
> Best wishes,
> Christophe Vielle
>
> Le 27 juin 2016 à 16:33, Andrey Klebanov <andra.kleb at gmail.com> a écrit :
>
> Dear members of the list,
>
> in some articles (S. Pollock’s 2015’ contribution to the “World Philology”
> volume, or N.V.P. Unithiri's 2002’ article “The Commentarial Literature in
> Sanskrit”) I read that the commentarial styles of daṇḍa- and khaṇḍānvaya-
> stem from (the linguistic theories? textual history? of) nyāya- and mīmāṃsā
> respectively. As far as at least the the linguistic theories go (I talk of
> their śābdabodha-aspect now), I don’t see any compulsive reason for this
> strict differentiation.
> I wonder if anyone could help me out with any further reference or,
> perhaps, a missing piece of common knowledge that would explain or
> corroborate the above statement.
>
> Thank you very much in advance,
>
> best,
> Andrey
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> –––––––––––––––––––
> Christophe Vielle <http://www.uclouvain.be/christophe.vielle>
> Louvain-la-Neuve
>
>
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-- 
Nagaraj Paturi

Hyderabad, Telangana, INDIA.

Former Senior Professor of Cultural Studies

FLAME School of Communication and FLAME School of  Liberal Education,

(Pune, Maharashtra, INDIA )


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