A question on double negation

[Guest guest]

Namaste,

 

Can someone tell me why double negation is necessary in Navya-Nyaya?

For example, in the Vedanta Paribhasa, it is stated: "The colour of

the cloth is a counterpositive of the absolute non-existence abiding

in the cloth, because it is a colour, as is the case with other

colours."

 

Non-existence is a mode of existence. Absolute non-existence is not a

mode of existence. The counterpositive of absolute non-existence

seems meaningless to me because absolute non-existence is vikalpa.

Vikalpa cannot have an opposite because there is no meaning attached

to vikalpa, and what has no meaning cannot have an opposite. Am I

missing something?

 

Regards,

Chittaranjan

[Guest guest]

Shree Chittaranjanji,

Here is my understanding without going in to the details of the book and

commentaries. Perhaps Michael could answer you better.

 

Absolute non-existence is unreal and counter to absolute non-existence

is not unreal - This is also the essence of B.Suutra 2-2-28 too. It is

not unreal since it is experienced. Absolute non-existence is like

vandyaa putraH or son of barren women. Hence the color is with in the

realm of experienced but hence it is counter to absolute non-existence.

Yet it is not existence either since that which exists cannot cease to

exist. Hence it is mithya. All mithya -particularly all attributes come

under the category since substantive is real which is Brahman as you

have outlined in your previous post.

 

If more info. is needed I have to refer back to the text.

 

 

Hari OM!

Sadananda

 

 

 

--- Chittaranjan Naik <chittaranjan_naik wrote:

> Namaste,

>

> Can someone tell me why double negation is necessary in Navya-Nyaya?

> For example, in the Vedanta Paribhasa, it is stated: "The colour of

> the cloth is a counterpositive of the absolute non-existence abiding

> in the cloth, because it is a colour, as is the case with other

> colours."

>

> Non-existence is a mode of existence. Absolute non-existence is not a

> mode of existence. The counterpositive of absolute non-existence

> seems meaningless to me because absolute non-existence is vikalpa.

> Vikalpa cannot have an opposite because there is no meaning attached

> to vikalpa, and what has no meaning cannot have an opposite. Am I

> missing something?

>

> Regards,

> Chittaranjan

>

>

>

 

 

=====

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[Guest guest]

advaitin, kuntimaddi sadananda

<kuntimaddisada> wrote:

>

> Shree Chittaranjanji,

> Here is my understanding without going in to the details of the

book and

> commentaries.

 

This is also the essence of B.Suutra 2-2-28 too. > If more info. is

needed I have to refer back to the text.

>

>

> Hari OM!

> Sadananda

>

>

>

> --- Chittaranjan Naik <chittaranjan_naik> wrote:

> > Namaste,

> >

> > Can someone tell me why double negation is necessary in Navya-

Nyaya?

> > For example, in the Vedanta Paribhasa, it is stated: "The colour

of

> > the cloth is a counterpositive of the absolute non-existence

abiding

> > in the cloth, because it is a colour, as is the case with other

> > colours."

 

Namaste,

 

For previous discussion by Sadaji of 'double negative' in the

context of Brahmasutra 2:2:28, please refer to message #s

20378 20384 20417 20644.

 

What Chittaranjanji has quoted is a footnote by Swami

Madhavananda (translator of Paribhasha), in the 2nd chapter (On

Inference). The original text is:

 

yadvaa ayaM paTa etattantiniShThaatyantaabhaavapratiyogii paTatvaat.h

paTaantaravat.h - ityaadyanumaanaM mithyaatve pramaaNam.h .

taduktam.h-

 

" a.nshinaH svaa.nshagaatyantaabhaavasya pratiyoginaH .

a.nshitvaaditaraa.nshiiva digeShaiva guNaadiShu .. " iti .

 

As an aside, the double negative to state an affirmative (a

figure of speech named litotes) is 'frowned on' in modern English,

and sounds awkward. It is certainly not a peculiarity of Nyaya

either. Sanskrit lends itself beautifully to this rhetorical device.

For example - Gita 2:12 - na tvevaahaM jaatu naasam ........

 

 

Regards,

 

Sunder

Regards,

 

Sunder