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Studies in Indian Philosophy
is vague, sufficiently so to have prompted another scholar to clarify what Hacker meant. After citing Hacker's description, J. A. B. van Buitenen says : 61 "More precisely : the proposition [(7), G. C) is first considered positively by anvaya, whereby the connexion is realised between that in tat which is in tvam and contrariwise; then it is considered negatively by vyatireka, whereby that in tvam which is not tar is excluded from tvam and contrariwise." In a more recent study of the
pic by a former student of Hacker's we find a similar des cription:63 "That' refers to the inner Atman. . This is the meaning which is present (anvaya) in, or compatible with, the two words. This is the anvaya method, that of positive formulation. On the other hand, the word 'Thou' ordinarily means 'a sufferer of pain'.. This is the meaning absent (vyatireka) in, or incompatible with the word 'That.' Therefore, this meaning is excluded (apoha...) or removed (vārayetām...) from the word 'Thou. Further, the word "That may mean here 'something other than the inner Ātman' (apratyagātman...), but this meaning is absent (vyatireka) in, or incompatible with the word 'Thou' For this reason the meaning something other than the inner Ātman' must be removed from the word “That'. This is the vyatireka method, a negative formulation used to exclude all the incompatible meanings.” The same author notes that "...Sankara's anvuyavyatireka method was inherited by his disciple Sureśvara. Though Sureśvara has tried to theoretically strengthen it, his use of the method does not seem to be very much different from that of his guru."'A 3 However, this scholar also claims the method was replaced by another: "In later Advaitins' works, Sarkara's anvayavya. tireka came to be replaced by another method, jahada jahallakasaņā.”64 Similarly, after referring briefly to the Pañcapā. dikā and Saņksepaśāriraka, he remarks: "These facts may allow us to suppose that Sarkara's method was already negl. ected at the time of his own pupils, or at any rate of Sureśvara's."65 In addition, he proposes two reasons for "Sankara's anvayavyatireku method” thus having been supplante d: "One
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