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On reasoning from anvaya...
91 not convey any knowledge to a hearer who did not also know, by some means, precisely what tvum can designate. 41 The hearer must have a discriminatory knowledge of what is meant by tvam; he must discriminate between what is and what is not the self. If such discrimination is lacking, the import of (7)namely that the person to whom this is addressed is thereby to know that he is ever liberated—is not manifested to the hearer.43 It is precisely to allow such discrimination that reasoning from anvaya and vyatireka is invoked, since once a person has thereby discriminated among the possible referents of tvam, the import of (7) is as clearly manifest to him as a bilva fruit put in his hand.43 Thus, (7) is meaning, ful only to one who, having reasoned from anvaya and vyatireka, knows the distinction between what is and is not his self, who can grasp that he is the true being Brahman.44 And, for reasons given earlier, 45 the inner self is not directly signified by a word such as aham or tvam, which is used ordinarily of an individual who has ego-consciousness. Such terms may only indirectly refer to the inner self.46 Thus, one who is to grasp the import of (7) must have discriminated between the true self and other things and must know not only that tad of (7) refers to the ultimate Self spoken of earlier the text but also that tvam can have both a primary and a secondary referent. Syntactically, (7) is of the type 'X is Y'. The copula, here asi, serves to show that tad and tvam have a single referent,47 as do nilah and aśvaḥ in (10a).48 Thus, since tvam in (7) is connected with tad, which refers to a being that is not susceptible of suffering, one understands that tvam here also refers to such a being, the inner self; and since tad is linked with tvam, one understands that it too refers to the inner self. 49 In other words, to get over a conflict between irreconcilable properties, one must understand that qualities of entities which tad and tvam designate in the first instance are set aside : tad refers to the ultimate Self, which is removed from an individual, and tvam directly refers to an individual susceptible of suffering; the properties of
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| SR No. | 001580 |
| Book Title | Studies in Indian Philosophy |
| Original Sutra Author | N/A |
| Author | Dalsukh Malvania, Nagin J Shah |
| Publisher | L D Indology Ahmedabad |
| Publication Year | 1981 |
| Total Pages | 352 |
| Language | English |
| Classification | Book_English, Philosophy, Epistemology, & Religion |
| File Size | 21 MB |