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Advaita Vedänta As a School 3 of Philosophy Patter, Karl (A) Comments on Potter's Paper on Advaita 39 Vedänta—Venkatachalam, V

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Advaita Vedänta As a School 3 of Philosophy Patter, Karl (A) Comments on Potter's Paper on Advaita 39 Vedänta—Venkatachalam, V Discussion and Debate in Indian Philosophy Discussion and Debate in Indian Philosophy Issues in Vedänta, Mimämsä and Nyäya Edited by Daya Krishna INDIAN COUNCIL OF PHILOSOPHICAL RESEARCH NEW DELHI First published 2004 © Indian Council of Philosophical Research 2004 All rights reserved. No part of this publication may be reproduced in any form, or by any means, without the written permission of the publisher. Published by Member-Secretary for INDIAN COUNCIL OF PHILOSOPHICAL RESEARCH Darshan Bhawan 36 Tughlakabad Institutional Area, Mehrauli-Badarpur Road, (Near Batra Hospital), New Delhi 110 062 ISBN: 81-85636-75-3 Typeset by InoSoft Systems, Noida Printed in India at Saurabh Printers Pvt. Ltd., Noida 201 301 Contents Preface xi PART I - VEDÄNTA 1. The Development of Advaita Vedänta as a School 3 of Philosophy Patter, Karl (a) Comments on Potter's paper on Advaita 39 Vedänta—Venkatachalam, V. (b) Comments on Potter's paper on Advaita 46 Vedänta—Pande, G.C. (c) Comments on Potter's paper on Advaita 52 Vedänta—Pandey, S.L. (d) Comments on Potter's paper on Advaita 57 Vedänta—Sharma, Ram Murti (e) Comments on Potter's paper on Advaita 63 Vedänta—Bhattacharyya, Sibajiban (f) Potter's response to the various comments 66 Potter, Karl 2. Vedänta in the First Millennium AD: The Case 71 Study of a Retrospective Illusion Imposed by the Historiography of Indian Philosophy Krishna, Daya (a) Daya Krishna's Retrospective Delusion— 80 Balasubramanian, it vi Contents (b) An Illusive Historiography of the View that the World is Mäyä: Professor Daya Krishna on the Historiography of Vedänta—Chandra, Suresh 107 (c) A Rejoinder to Daya Krishna—Panneerselvam, S. 121 (d)The Parliament of Philosophies—Majority View 127 Condemned—Mishra, G. (e) 'Shock-proof, 'Evidence-proof, 'Argument 139 -proof World of Särhpradäyika Scholarship in Indian Philosophy—Krishna, Daya 3. What are the Different forms of Advaita and How 162 are They to be Distinguished from Each Other? Krishna, Daya Reply to Daya Krishna's Query about 162 Different Forms of Advaita—Dravid, N.S. 4. Is Udayana a Prachanna Advaitiri? 167 Krishna, Daya A Reply about Udayana—Dravid, N.S. 168 5. Slokärdhena Pravaksyämi Yad Uktarh 170 Granthakotibhih, Brahmasatyam Jaganmithyä Brahmaßvaiva Näparah Dasgupta, Sanghamitra Reply to Dasgupta's Query—Balasubramanian, R. 170 PART II - MIMÄMSÄ 1. Dravya-Tyäga: Steal's View—Editor's Note and Letter 175 Krishna, Daya (a) Staal's Interpretation of Dravya-Tyäga—Editor 177 (b) Comments on Staal's View of Dravya-Tyäga— 178 Sästri, PL Pattäbhiräma (c) Comments on Staal's View of Dravya-Tyäga— 186 Sastn, Remella Süryaprakäsa (d) Comments on Staal's View of Dravya-Tyäga— 189 Tatächarya, Rämänuja Contents vii (e) The Concept of Tyäga in Pürvamimärhsä and 191 in Bhagavadgltä—Pandurangi, K.T. (f) Tradition and Modernity—A Response of Frits 194 Staal to the Various Comments on Dravya- Tyäga—Staal, Frits % Does Mlmämsä Treat the Theory of Karma as 203 Pürva Paksa?—Krishna, Daya Sri Dayakrishnamahäbhägänäm Prasnasya Sarah (a) Comment on Daya Krishna's issue about 204 Karma—Tatacharyaswami, Dr. N.S.R. in Sanskrit (b) Comment on Daya Krishna's issue about 204 Karma—Sürya Prakäsa Sästri, Sri in Sanskrit (c) Comment on Daya Krishna's issue about 205 Karma—Vardächärya, Sri E.S. in Sanskrit (d) Comment on Daya Krishna's issue about 205 Karma—Laxminarayan Murti Sharma, Sri in Sanskrit (e) Comments on Daya Krishna's issue about 205 Karma—Ramanuja Tatacharya, Sri N.K. in Sanskrit (f) Comments on Days Krishna's issue about 205 Karma—Ramanuja Tatacharya, Sri N.S. in Sanskrit (g) English translation 208 (h) Comments on Daya Krishna's issue about 216 Karma—Narayana, Sampat (i) Comments on Daya Krishna's issue about 218 Karma—Sharma, Sri Ram PART III - NYÄYA 1. Is Nyäya Realist or Idealist? 225 Krishna, Daya (a) Is Nyäya Realist?—Chakraborty, Arindam 228 (b) Is Nyäya Realism or Idealism?—Mohanty, J.N. 232 (c) Nyäya is Realist Par Excellence—Dravid, N.S. 235 viii Contents (d) Nyäya is Realist Par Excellence (A 243 Supplementary Note)—Dravid, N.S. (e) Nyäya: Realist or Idealist?—Bhattacharyya, 246 Sibajiban (f) Nyäya Realism: Some Reflections—Sharma, R.K. 247 (g) Can Navya Nyäya Analysis Make a Distinction 272 between Sense and Reference?—Krishna, Daya (h)Why Nyäya Remains Realist: Second 273 Round—Chakraborty, A. (i) Nyäya: Realist or Idealist: Is the Debate Ended, 276 the Argument Concluded?—Krishna, Daya 2. 'Ghato-Ghatah' Has to be Accepted as a 299 Meaningful Sentence in Navya Nyäya Jha, V.N. (a) A Note on Navya Nyäya View of Tautology— 300 Dravid, N.S. (b) Reaction on the Expression Ghato-Ghatah— 302 Prahlada Char, D. (c) A Note on Identity Relation—Ghosh, Raghunath 303 (d) Comments on Ghato-Ghatah by Dr. S. 306 Subrahmanyam 3. How a Neo-Naiyäyika would Analyse a Sentence 308 Like 'Bright Red Rose' Krishna, Daya (a) A Response by Tatacharya N.S.R 309 (b)A Response on the Comments of N.S.R— 311 Tatacharya Dash, Achyutananda (c) A Response on the Comments of N.S.R.— 322 Tattacharya Ghosh, Raghunath 4. The Concept of Ähärya-Jnäna: Some Queries 330 Lath, Mukund (a)Ähärya Cognition in Navya Nyäya—Dravid, N.S. 341 (b) The Concept of Ähärya-Jnäna in Navya 347 Nyäya—Ghosh, Raghunath Contents ix 5. On the Krodapatras—A New Genre of Philosophical 354 Writing in India Prahlada Char, D. (a) Have the Neo-Naiyäyikas been Leading Us 382 Up the Garden Path? A Comment on the Krodapatras—Krishna, Daya (b) Reply to Daya Krishna's Comments on the 411 Krodapatras—Prahlada Char, D. (c) 'Have the Neo-Naiyäyikas been Leading Us 412 Up the Garden Path?—Dravid, N.S. 6. Mohanta's Queries about Prama 419 Mohanta, D.K. Answer about Mohanta's Queries—Dravid, N.S. 419 Preface The present selections from the Journal of the Indian Council of Philosophical Research deal primarily with issues relating to Vedänta, Mlmämsä and Nyäya in the Indian Tradition. Normally, most writers on Indian philosophy, including ac- knowledged scholars of the subject, present a picture of these 'schools' as if there were no issues or problems in respect of the 'understanding' of what they are supposed to have said. But this just is not the case, and the present collection is the 'story' of this discovery. It documents, step by step, the unfold- ing of the drama which, in retrospect, is unbelievable even to one through whose 'instrumentality' the events may be said to have unfolded. The story started, as it always does, by a 'chance' encounter with a 'stray' quotation from Staal by Wendy O'Flaherty1 in her Introduction to the Volume on Karma edited by her. The quotation seemed to present, at least prima facie, a view of oblation in the Vedic sacrifice, or dravya-tyäga, which was mis- taken. The obvious solution was to find from reputed Mlmämsä scholars the 'authoritative' view on the subject and in case it conflicted with Staal's interpretation, send the same to him so that he could defend his own interpretation against theirs. Accordingly, Staal's view was translated into Sanskrit, sent to Pt. Pattabhiram Sastri, Remella Suryaprakasa Sastri, Ramanuja Tatacharya and Professor K.T. Pandurangi. They xii Preface all cooperated in the experiment and their comments along with Professor Staal's reply were published in different issues of theJICPR and are reprinted in this collection for the reader's benefit. The 'exploratory' and 'dialogical' character of the 'experi- ence' so gained and the cooperative response it elicited from the traditional masters of the philosophical craft in India led us on into the unending adventure whose results are reported in this Volume. The discussion on Karl H. Potter's article The Development of Advaita Vedänta as a School of Philosophy and Daya Krishna's 'Vedänta in the First Millennium AD' and their replies to the comment on what they had written constitute the centre piece on the School of Vedänta in this collection. Similarly, besides the piece on Dravya-Tyäga we have detailed discussion on such important issues in Mimämsä as whether the doctrine of Karma is treated as a pürvapaksa in the system, while in Nyäya we have the continuing controversy on the issue whether Nyäya is re- alist or idealist in the current accepted sense of these terms. The Section on Nyäya contains besides the controversy about its being 'realist' or 'idealist', issues regarding 'identity state- ments' such as 'ghato ghatah', the nature of ähärya jnäna, the problem of Säbdahodha in the case of complex sentences where it is difficult to distinguish between the main and the subsid- iary clauses, or what is mukhya or pradhäna and what is gauna in the linguistic construction. The exposition of a little-known genre of Nyäya writing called the Krodapatras and the discus- sion thereon is an added bonus in this section. There has perhaps never been a galaxy of such illustorious participants in the exploration of an issue, such a sustained questioning of the beliefs which were held to be indubitable by almost everybody up till now, or such an 'open' debate in which traditional pandits who knew only Sanskrit or their regional language engaged on 'equal' terms with those who only wrote in English, the later including in their fold both Indians and foreigners. Preface xiii Samväda2 was the first experiment of this type, planned and executed by Professor M.P. Rege, who is now no more. His death on the 28th of December, 2000 has deprived the philo- sophical world of one of the most 'imaginative' experimenters who brought the active practitioners of the two philosophical traditions, the Indian and the Western, in a dialogical situa- tion where each was 'forced' to 'existentially' face the 'living' tradition of a different way of philosophizing.
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