Veṅkaṭanātha discusses in his commentary on PMS 1.1.9 the case of words having multiple meanings. On the one hand, there are words which have multiple meanings and whose meaning can be fixed only due to the proximity to other words. On the other, there are words which have one prevalent meaning, but which can assume a different meaning due to the proximity of other words. Therefore, the proximity of other words is not in itself a disambiguating factor. The Nyāya objector takes advantage of that to suggest that one needs to resort to convention.
A review of our 2013 book on the evolution of the semantics of tantra and prasaṅga by Émilie Aussant can be read on the Journal of South Asian Languages and Linguistics (link here).
Many thanks are due to Dr. Aussant for her ability to explain in a few sentences the broad context (the Sanskrit śāstra tradition and its ability to encode as many aspects of life as possible), the narrow one (metarules for the interpretation of sūtras) and the specific topic of tantra and prasaṅga.
Mīmāṃsā authors refute the Nyāya and Buddhist theory of a conventional relation and try to prove that nobody would ever be able to establish a linguistic convention without words, since any convention-maker would in turn need words to explain that a certain word X is to be connected with a certain meaning. It follows that, in order to avoid a circular regress, at some point one necessarily needs words whose relation with their meanings is not conventional. Later Nyāya authors introduce here the idea of a God who creates words with an embedded conventional relation, but this thesis implies, according to Mīmāṃsā authors, far too many unwarranted assumptions. Mīmāṃsakas rather stick to common experience, in which language is a given.
Mīmāṃsā authors also dedicate much energy to the explanation of the process through which one learns a language, first understanding the meaning of basic sentences and then the meaning of their constituent words.
Phonemes are real entities and the most basic units of speech. Mīmāṃsā authors distinguish phonemes (varṇa) from their phonic manifestation, i.e., sounds (also called `phones’ in contemporary linguistic theory).
The early second millennium in South India saw a culmination of scholarly activities in the sphere of Śaiva and Vaiṣṇava devotional movements, including both philosophical and ritual discourses. While we tend to study these separately from each other, for Śaiva and Vaiṣṇava thinkers both aspects – theological speculations and ritual practice – played an integral part in their intellectual and daily lives, and thus we should consider their theological works deeply entangled in the ritual world they moved in.
Further, these scholarly activities were embedded in an environment with a long history of Śaiva and Vaiṣṇava interactions, with some works showing passages conceived in direct response to their competitors. The present workshop aims to transcend disciplinary boundaries and investigate the interactions between both Śaiva and Vaiṣṇava thinkers as well as theological theory and ritual practice and how these may be manifested in discourses of identity on both an ideological and a practical level. Some of the questions will be: Do ritual practice and theological theory correspond to each other? How did theories develop from rituals and subsequently feed back and impact theological discourses and vice versa? To what extent do rituals presuppose an identification between God and His human devotees? And does the answer to this question depend on a dispute between opponents, who upheld the opposite view (i.e., a non-dualist Śaiva answer may depend on a dualist Vaiṣṇava opponent)? Or how much do Śaiva-Vaiṣṇava or intra-Vaiṣṇava and intra-Śaiva exchanges shape prescriptive and theoretical discourses on ritual practices relating to external religious markers?
In order to pursue this set of questions, a range of specialists has been asked to choose a passage from key works that shaped the intellectual and ritual life of early medieval South India. While an introduction to each of the sources will be presented, the sessions will focus on the joint reading to be held in the light of this set of guiding questions. In addition, further specialists have been invited to join the reading and contribute towards the discussions.
You can read the whole program here.
A conference on the topic announced in the title will take place in Vienna, 28–29.9.2017. The purpose of the conference is to break the boundaries between “classical” and “contemporary” Indian philosophy and between “Indian” and “philosophy”, so as to make it possible for Indian philosophy and philosophers to become part of the ongoing discussion on topics such as ethics, logics and epistemology. You can announce your participation to elisa dot freschi at oeaw dot ac dot at
The full program is available here.
To my knowledge, Veṅkaṭanātha’s Seśvaramīmāṃsā (henceforth SM) has been commented upon only once in Sanskrit, namely in the 20th c. within the 1971 edition. The title of the commentary is Sūkṣmārthaṭīkā ‘gloss on subtle meanings’. As often the case with commentaries, some moot issues are just not commented upon, but the commentary is very often insightful and useful at the same time, providing identifications of speakers and adding interpretative cues. Also relevant is the fact that its author is a outspoken Viśiṣṭādvaita Vedāntin who, unlike the author of the SM, does not feel compelled to assume a Mīmāṃsā standpoint. Therefore, in case of conflict (for instance, at the beginning of the commentary on PMS 1.1.6, pp. 88–89 of the 1971 edition) he highlights the differences between the Mīmāṃsā perspective presented in the main text and the Viśiṣṭādvaita one. Thus, he makes it indirectly visible that Veṅkaṭanātha’s choice of reading PMS 1.1.6 as focusing on the signification power of language instead of on the permanence of phonemes is not only one legitimate interpretive choice within Mīmāṃsā hermeneutics, but also an effort aiming at the harmonisation of the PMS with the lore of Viśiṣṭādvaita Veṅkaṭanātha needed to take into account.
In this way, the Sūkṣmārthaṭīkā‘s author also indirectly points out the gigantic effort Veṅkaṭanātha undertook, almost seven centuries before, when he tried to propose a synthesis of Pūrva Mīmāṃsā and Vedānta.
These reasons should make it clear why I deemed it relevant to include a translation of the Sūkṣmārthaṭīkā to my study of the SM. I can also add that in general recent Sanskrit scholarship often tends to be neglected only because it is recent and Sanskrit, whereas I cannot see any a priori reason for not engaging in a close study of both recent and ancient texts in Sanskrit, and for not reading both English, French, German, Italian, Japanese and Sanskrit recent scholarship.
PS: I wrote that I don’t see any a priori reason, because I can understand that life is short and one needs to decide what to read, and that reading one’s colleagues’ or future evaluators’ articles might be pragmatically the most advisable choice. But studying Sanskrit is already a non-pragmatic life choice, so that it cannot be reduced to career moves. Moreover, preserving ideodiversity (copyright: Houben), even within the Sanskrit ekumene should be at least part of the mission of people engaging with such non-pragmatic life-choices. Don’t you think?
As some readers will know already, a workshop on postcolonial Indian philosophy will take place in Vienna at the end of September. It will be closed by a round table and I started thinking about the questions I would like to discuss. Suggestions by the readers are welcome.:
- Is Raghuramaraju right in saying that Indian philosophers focus too much on their ancestors (classical period) and too little on their predecessors (18th–20th c.)?
- What could be concretely done to let more people engage in postcolonial Indian philosophy?
- Is this goal part of the general enterprise of creating more centres for the study of global philosophy or are there specific peculiarities conencted to postcolonial Indian philosophy only?
- What are the concrete advantages of engaging with modern and contemporary Indian philosophy for philosophers? And for Sanskritists?
For a lucky coincidence, two long term projects of mine reached completion almost at the same time.
You can therefore read on the 2017 issue of the Journal of World Philosophies the (Open Access) papers on philosophy of language which are the result of a project led by Malcolm Keating and myself (see here). I am grateful to the journal’s editor, Monika Kirloskar-Steinbach for her help and support throughout the process.
On the 2017 issue Kervan you can read the lead papers on epistemology of testimony, printed cultures and conceptualisation of sexuality which are the result of the 2013 Coffee Break Conference held in Turin and edited by Daniele Cuneo, Camillo Formigatti and myself. I am grateful to the journal’s editor, Mauro Tosco for his help and support throughout the process.
Enjoy and please let me know your comments and criticisms!
According to the Prābhākara Mīmāṃsā approach to language, the sentence meaning is “something to be done” (kārya). In other words, unlike for Nyāya authors, sentences do not convey the existence of something, but rather that something should be done. Sentences which look as if they were conveying a descriptive statements should be interpreted as supplementing a (at times implicit) prescriptive one. For instance “It is hot here” is a supplement of “Please, open the window” and “Vāyu is the swiftest deity” is a supplement of “One should sacrifice to Vāyu”.