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The term 鈥�惭墨尘腻峁僺腻鈥� occurs in the sense of desire to understand, inquire into or discussed in the ancient Vedic texts. But, there are no traces of 惭墨尘腻峁僺腻 as a separate discipline in the early Vedic literature. Similarly, the words 鈥楳墨m膩峁僺eta鈥� and 鈥槻涯�尘腻峁僺腻鈥� are found used in the ancient 顿丑补谤尘补艣腻蝉迟谤补蝉 such as those of Boudh膩yana and 痴补蝉颈峁ａ弓丑补. The parallel references among Gautama诲丑补谤尘补蝉奴迟谤补, 膧pastambha 诲丑补谤尘补蝉奴迟谤补 and Jaimini鈥檚 笔奴谤惫补尘墨尘腻峁僺腻 蝉奴迟谤补蝉 show that even at early time鈥檚 rules for the interpretation of the Vedic texts were formulated and generally accepted. It is clear from 惭补丑腻产丑腻峁�y补 of 笔补迟补帽箩补濒颈 that the 惭墨尘腻峁僺腻 doctrines were well developed and embodied in aphoristic literature.

The references in 膧pastambha鈥檚 Dharmas奴tra to 鈥楴y膩yavitsmaya鈥� and 鈥楴y膩yavid鈥� show that, 惭墨尘腻峁僺腻 as a system must have emerged and elaborated before the time of 膧pastambha. Further, the fact that Jaimini refers to a number of Ac膩ryas in his 蝉奴迟谤补蝉 leads one to think that 惭墨尘腻峁僺腻 as a discipline must have existed long before the time of Jaimini.^[1] With this background, a brief account of the 惭墨尘腻峁僺腻 literature from Jaimini鈥檚 S奴tras, the first extant work on 惭墨尘腻峁僺腻 艣腻蝉迟谤补 up to the time of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 is given as the foreground.

Tattvabindu

Tattvabindu is an independent treatise on 惫腻办测腻谤迟丑补.^[2] It is a short treatise dealing with the important question as to what actually constitute the 鈥�办腻谤补峁嘺鈥� internal in verbal cognition. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 wrote his Tattvabindu for the purpose of elucidating abhihit膩nvayav膩da after meeting the challenges against it from the point of view of other theories such as 蝉辫丑辞峁璦 and especially from the point of view of anvit膩bhidh膩nav膩da of 笔谤腻产丑腻办补谤补.^[3]

Thus, 痴腻肠补蝉辫补迟颈 惭颈艣谤补 establishes abhihit膩nvayav膩da as explaining properly the efficient cause of 艣腻产诲补产辞诲丑补. He has analyzed each of the objections raised by the anvit膩bhidh膩nav膩dins and answered it from the point of view of abhihit膩nvayav膩da. As shown by him, the basic stand of the anvit膩bhidh膩nav膩dins is that the words convey their meanings as well as their mutual relation through 补产丑颈诲丑腻苍补.^[4] The basic stand is rejected on the ground that one will have to assume two 补产丑颈诲丑腻苍补艣补办迟颈鈥檚 for the words, one to convey their meanings and another to convey their mutual relation. This is an undesirable position in as much as it assumes more that what one 艣补办迟颈 can give rise to.^[5] Therefore the abhidhanav膩din as clarified by 痴腻肠补蝉辫补迟颈 惭颈艣谤补, has accepted 补产丑颈诲丑腻苍补 in the case of anvit膩rtha (惫腻办测腻谤迟丑补), on the basis of the conditions of 腻办腻峁卥峁�a etc. The words in the sentence first convey their meaning and then through the conditions of expectancy etc., the anvaya is established and through that anvaya, the vi艣i峁ａ弓膩rtha of the words is conveyed by 濒补办峁�a峁嚹�.

The contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 lies in the analysis of the objections and the formulation of the answers. The objections are from the point of view of anvit膩bhidh膩nav膩dins and the answers are from the point of view of abhihit膩nvayav膩dins. Finally, abhihit膩nvayav膩da has been established as the most satisfactory theory among the theories that are advanced by the different schools of thought in respect of the efficient cause for 艣腻产诲补产辞诲丑补.

狈测腻测补办补峁噄办腻

狈测腻测补办补峁噄办腻^[6] is a learned commentary on the Vidhiviveka of Ma峁囜笉ana 惭颈艣谤补. Vidhiviveka is an exposition of one of the aspects of 惭墨尘腻峁僺腻 School pertaining to the nature of vidhi. It is a learned exposition of vidhiv膩da in a concise 艣腻蝉迟谤补 style. The work by itself is difficult to follow unless one is well-grounded in the history of vidhiv膩da delving into the discussion about it in the 产丑腻峁�y补 of 艢补产补谤补 and the commentaries of 碍耻尘腻谤颈濒补 and 笔谤补产丑腻办补谤补. This necessity is fulfilled by V膩csapati 惭颈艣谤补 in his commentary 狈测腻测补办补峁噄办腻. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 brings in his versatile knowledge of not only the above mentioned works on 惭墨尘腻峁僺腻 but also of the works belonging to other 顿补谤艣补苍补蝉, orthodox as well the heterodox. The commentary is a detailed elucidation of the different points made in the Vidhiviveka.

In the course of this elucidation, he contributes his points in support of the main thesis of Ma峁囜笉ana 惭颈艣谤补 on the significance of Vidhi. It is divided into two parts as P奴rvaka峁噄k膩 and Uttaraka峁噄k膩. The first one is the 笔奴谤惫补辫补办峁�a section of Vidhiviveka and the second one pertains to its 蝉颈诲诲丑腻苍迟补 section.

In Vidhiviveka, Ma峁囜笉ana 惭颈艣谤补 raises the question as to what is vidhi.

Three alternatives are first examined in this connection.

1. A unique type of 艣补产诲补 is vidhi.
2. A special function of the 艣补产诲补 is vidhi.
3. A unique type of sense is vidhi.^[7]

痴腻肠补蝉辫补迟颈 惭颈艣谤补 contributes the following points by way of elucidation and additional information. When 艣膩bdabheda is said to be vidhi, he explains that li峁�, lo峁� etc., differ from other 艣补产诲补s (la峁�, la峁�, etc.). Hence, 艣补产诲补bheda is proposed to be vidhi.^[8] It is to be noted that li峁�, lo峁� etc., prompt a sentient being in action through the inborn special quality just as the magnet creates movement in an iron piece through its inborn special quality.

The contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 is particularly notable in the context of discussing and refuting the pratipattividhiv膩da of the 笔谤腻产丑腻办补谤补s as regards the Upani峁�adic statements. As a Ved膩ntin, he supports another Ved膩ntin i.e., Ma峁囜笉ana 惭颈艣谤补 who has contributed like himself to the 惭墨尘腻峁僺腻 School.

Footnotes and references:

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[1]:

Contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 to Indian Philosophy, p.79

[2]:

痴腻肠补蝉辫补迟颈 惭颈艣谤补鈥檚 Contribution to Advaita Ved膩nta, Introduction

[3]:

Contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 to IndianPhilosophy, p.82

[4]:

sakalapad膩ntarap奴rt膩vitarapad膩rthai岣� samanvita峁� sv膩rtham|
sarvapad膩ni vadant墨tyanye峁Ｄ乵anvit膩bhidh膩namatam||
   狈腻谤腻测补峁嘺产丑补峁�峁�补: M膩nameyodaya, p.97

[5]:

pad膩rthasvar奴p膩bhidh膩nap奴rvake tu tadvadanvit膩rth膩bhidh膩ne dvir补产丑颈诲丑腻苍补峁� apr膩m膩峁噄ka峁� 补苍耻辫补辫补诲测补尘腻苍腻峁� 腻辫补诲测别迟别触触
Tattvabindu, pp. 20-21

[6]:

叠丑腻尘补迟墨, PP. 325, 541, 730 and 893

[7]:

sa khalu 艣补产诲补bhedo v膩 tadvy膩p膩r膩ti艣ayo v膩 arthabhedo v膩|
Mahaprabhulal Goswami: Vidhiviveka with 狈测腻测补办补峁噄办腻, p.2

[8]:

li峁単膩di岣� 艣abd膩ntar膩dbhidyate iti 产丑别诲补岣�| tasya khalu 产丑别诲补岣� lin膩de岣� ayask膩ntama峁噀riva vastusvabh膩vajo ati艣ayo yena lohamiva 肠别迟补苍补峁� pravartayati|
Ibid, P. 4