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tantidharo
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 Posted: Fri Jun 30, 2006 4:45 am Post subject: |
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| tantidharo wrote: | It is also worth noting that the primary meaning of pada- is that of foot, thus step, measure, define, etc. Otherwise vis-Г -vis the principle English rendering as category, this would in turn be better handled by Sanskrit gДЃna, its exact equivalent. In the end, I should think, it is the second root -artha that makes the sense of "substance" replete.
Thus moving on from Swami Sivanandaji's celebrated
| Quote: | | A PadДЃrtha is an object which can be thought (Artha) and named (Pada). |
PadДЃrtha is a thing that takes meaningful form and is danced around. |
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tantidharo
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| Posted: Fri Jun 30, 2006 5:08 am Post subject: |
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Reassessing padДЃrtha in light of the above, and through a fundamental nДЃtya-Е›ДЃstric lens as mimetic mark of tragic creation (permitted here, kindly, if only for the nonce),
PadДЃrtha is a product imbued with significance as and because it is danced around.
Last edited by tantidharo on Fri Jul 07, 2006 8:04 am; edited 1 time in total |
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Mary
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| Posted: Fri Jun 30, 2006 11:34 pm Post subject: |
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| tantidharo wrote: | | If I understand it, the point of universals being incalculable or unpredictable as objects (artha) is predicated on Vaisheshika-Sutra's setting forth that universals are svatmasattva (self-existent), and so thereby participate neither in being, qualification nor intercourse (karman). |
Dear tantidharo - I'm a bit out of my depth here, but my understanding is that, in Vaisesika, 'universal' (sДЃmДЃnya) is based in similarities which distinguish a 'class' of similar objects. This can be contrasted to the padДЃrtha or category of 'particulars' (visea), based in differences (partless, utlimate substances that have specific individualities). It is from the latter that Vaisesika draws its 'name' due to its theory of indivisible 'atoms' (paramДЃnu).
Inherence (samavДЃya) or self-existence is another padДЃrtha in Vaisesika, which is an eternal, inseparable, internal relationship. For example, the relationship between dravya and guna is said to be inherent.
The final Vaisesika padДЃrtha is 'non-existence' (abhДЃva), which I understand was introduced post-KanДЃda to cover the logical necessity of the absence of something. There are four classes of 'non-existents': 1) prior non-existence (pragabhДЃva) e.g., a clay pot is non-existent before it is made; 2) posterior non-existence (dhvamsДЃbhДЃva), e.g., the pot is non-existent afer it is destroyed; 3) mutual non-existence (anyonДЃbhДЃva), e.g., a pot does not exist as a book (mutually exclusive); and 4) absolute non-existence (atyantДЃbhДЃva), e.g., a pot that has never been made.
The first two non-existences have time relationships, the second two are eternal.
Reference: Padhi, Bibhu and Minakshi Padhi, Indian Philosophy and Religion, 1989, [ISBN: 0-89950-446-9].
Regards,
Mary
_________________
Kind regards,
Mary E. Lee, Ph.D. |
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tantidharo
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| Posted: Sat Jul 01, 2006 5:23 am Post subject: |
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| Quote: |
it appears as the smoke of your initial query arises from the flame that lambently sucks dhanaГ±jaya from the smouldering pyre of a Peripatetic pigeonhole impulse as composed and comprised of "predicated attributes" (dharma)
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Meaning in part: at least we're not 'kicking' a dead horse; but rather, pilfering the diamond relics while they last. "We are fathoming the life of a serial BrДЃhmicide, these very annotations inscribed on human parchment, corpse-ash ground with blood for pigment, a sharpened bone for cryptic stylus. It's the charnel ground method, what do you expect?" (Sritantra, 2006).
Ref. The Savage Buddha: notes on Gautama & the KДЃpДЃlika-vrata http://thesavagebuddha.blogspot.com/ |
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tantidharo
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| Posted: Thu Jul 06, 2006 9:03 am Post subject: Re: The arthatva of anumAna |
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| Plamen wrote: |
The VaiЕ›esika definition of artha (artha refers to dravya, guna, and karma - VS VIII.2.3) makes impossible the interpretation of padДЃrtha as artha referred to by word, because the rest of the V-categories will remain outside the scope of padДЃrtha) and paves the way to the scholastic abhidheyam as applied to the highest genera of being (and nonbeing), i.e., to the category in the classical Aristotelian interpretation.
Any thoughts? |
Some rest pat in the constancy where the object/word as abhidhДЃnam is consubstantially equal to its meaning abhidheyam.
If abhidheyam suggests little more than a wooden plank "meaning," hard to arouse this mariner monk from his languid amphiscian port. But if gazetted rather as 'that to be derived,' even 'given,' just laying there waiting 'to be sucked in or drunk' (Sk. root dhe), well, tempted squaring off is in sight, heave ho. And with questing patchwork sails unfurled and hoisted and billowed full by the wind, we rub our hands with even keel and dream on rich assimilations of booty.
Re. dhe. Note all the dravid cow associations, and that the Gaudiya conferred it great importance.
Last edited by tantidharo on Fri Jul 07, 2006 7:59 am; edited 8 times in total |
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Plamen
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| Posted: Thu Jul 06, 2006 9:49 am Post subject: |
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| This is also true of gocara as the object field of experience. |
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tantidharo
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| Posted: Fri Jul 07, 2006 4:06 am Post subject: |
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| Normative inclusions affectively make the Pali gocara 'cow pen,' agocara 'zonule taboo.' |
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