Volume-I, Issue-III, March 2025
Volume-I, Issue-III, January, 2025 |
বিবরণপ্রস্থানে শাব্দাপরোক্ষবাদ
সন্তু ঘোষ, গবেষক, দর্শন বিভাগ, বর্ধমান
বিশ্ববিদ্যালয়, পশ্চিমবঙ্গ, ভারত |
Received: 15.01.2025 | Accepted: 29.01.2025 | Published Online: 30.01.2025 | Page No: 805-811 |
DOI: 10.69655/atmadeep.vol.1.issue.03W.071 | |||
Linguistic Pragmatism in Expository Discourse
Santu Ghosh, Research Scholar, Dept. of Philosophy, University of
Burdwan, West Bengal, India | ||
ABSTRACT | ||
Śabda is an indirect source of
valid cognition. It produces an indirect valid cognition. Almost all the Indian
Philosopher admit this view. Even Advaita Vedāntins do not
refuse that śabda gives rise to indirect cognition. There are three schools in
Advaita Vedānta, they are Vivaraṇa school, Bhāmatī school and Maṇdana school.
In this paper I have mentioned two schools Vivaraṇa
and Bhāmatī. These schools are not unanimous about many subjects including śābdāparokṣavāda.
According to śābdāparokṣavāda, sentence gives rise to immediate cognition.
Though Vivaraṇa School sayas that in ordinary cases accept like daśmastvamasi
(you are the tenth person), sentence produces indirect cognition, but Vedic
sentences like tattvamasi (you are that) etc. gives rise to immediate cognition
of Brāhmaṇa. All the Advaita Vedāntins such as Śaṁkara, Prakāśātmajati,
Citasukhācārya who belong to Vivaraṇa school are the supporters of śābdāparokṣavāda,
on the other hand the Advaitins like Maṇdana Miśra, Vācaspti Miśra who belong
to Bhāmatī refuse to accept śābdāparokṣavāda. In this paper I have discussed
both the views on basis of their respective books. Following authentic books of
the Bhāmatī school I have tried my best to analyse in this paper the criticism
raised by the Bhāmatī school about śābdāparokṣavāda. After that refuting all
these criticisms, I have given the reasons of the Vivaraṇa school in favour of
śābdāparokṣavāda. | ||
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