Report of the Monthly Seminar on Vedic Sciences arranged at Tirupati Chapter

of I-SERVE
(on 26-01-2011)

The monthly brain storming session on “Ancient Indian Disciplines of Study” was
arranged in the premises of I-SERVE, Tirupati at 4:00 P.M. on 26th January
2011.Around 15 intellectuals from various academic and scientific institutes of
Tirupati attended the programme.

Dr. K.Vishwanatha Sarma, Honorary Secretary, Tirupati chapter of I-SERVE

welcomed the gathering and briefed the activities of Tirupati chapter of I-SERVE.

A brief account of the presentations and talks is given below.

Sri Ayachit Shantanu Ambadasrao (Research Scholar) delivered a lecture on The

Nyaya theory of Causation. Given below is a summary of the lecture.

A cause is defined as an unconditional and invariable antecedent of an effect and an

effect as an unconditional and invariable consequent of a cause. The same cause
produces the same effect; and the same effect is produced by the same cause. The
cause is not present in any hidden form whatsoever in its effect.

The following conditions should be met:

1. The cause must be antencedent [Purvavrtti]

2. Invariability [Niyatapurvavrtti]
3. Unconditionality [Ananyathasiddha]

Nyaya recognizes five kinds of accidental antecedents [Anyathasiddha]

1. Mere accidental antecedent. E.g., The colour of the potter's cloth.

2. Remote cause is not a cause because it is not unconditional. E.g., The father of
the potter.
3. The co-effects of a cause are not causally related.
4. Eternal substances, or eternal conditions are not unconditional antecedents. e.g.
space.
5. Unnecessary things, e.g. the donkey of the potter.

Nyaya recognizes three kinds of cause:

1. Samavayi, material cause. E.g. Thread of a cloth.

2. Asamavayi, colour of the thread which gives the colour of the cloth.
3. Nimitta', efficient cause, e.g. the weaver of the cloth.

Prof. O.S.R.L Sharma (Dean,Faculty of Darsana,Rashtriya Sanskrit Vidyapeetha )

delivered a talk on Satpratipaksa of Nyaya Philosophy. Given below is a summary of
the lecture.
The counter-balanced probans (Satpratipaksha) is one which is vitiated by a counter
reason advanced in a separate argument to prove the contradictory of the thesis sought
to be proved by it. To take a concrete instance, the argument word is imperishable,
because it is amorphous like space’ is counterbalanced by the argument `Word is
perishable because it is a product like a jar’. The first probans `amorphous’ is
contradicted by the second probans `product’. The result is a deadlock, as one probans
is offset by another and consequently no inference is possible. The difference between
the contradictory and the counterbalanced probans is this that the opposite thesis is
proved by a second probans advanced in a supplementary argument in the fallacy of
the counterbalanced probans, where as in the former fallacy the self-same probans
proves the opposite thesis and is further instrumental in proving the incompetence of
the arguer in employing a probans to prove a thesis which proves the reverse of it.

Sri Sreyas Prasanna (Research Scholar) gave a talk on Vyapti of Navya-Nyaya

Philosophy.Given below is a summary of the talk.

The methodology of inference involves a combination of induction and deduction by

moving from particular to particular via generality. It has five steps, as in the example
shown:

• There is fire on the hill (called Pratijñā, required to be proved)

• Because there is smoke there (called Hetu, reason)
• Wherever there is smoke, there is fire, e.g. in a kitchen (called Udāhārana,
example of vyāpti)
• The hill has smoke that is pervaded by fire (called Upanaya, reaffirmation or
application)
• Therefore there is fire on the hill (called Nigamana, conclusion)

Sri Narayaya delivered a talk on the Sandhi rules in Sanskrit Grammar.Given below is
a gist of the talk.

Vowel Sandhi: Primary Rules

1st Primary Rule
Two Sanskrit vowels cannot be placed together (one following the other).

2nd Primary Rule

Guṇá is formed from adding "a" or "ā" to the simple vowels. If the process is
repeated, Vṛddhi is formed thereby.

3rd Primary Rule

If a simple vowel (not a diphthong), short or long, be followed by a similar vowel,
short or long, both of them will merge into the similar long vowel.

4th Primary Rule

When "i-ī, u-ū, ṛ-ṝ and ḷ" are followed by a dissimilar vowel, then "y, v, r and l" are
respectively substituted for them.

5th Primary Rule

When "a" or "ā" are followed by a vṛddhi letter, both of them will be absorbed into
the vṛddhi letter.

6th Primary Rule

"e", "o", "ai" and "au", when followed by a vowel "within one word", are changed to
"ay", "av", "āy" and "āv" respectively. However, when there are "two words", one
ending in "e", "o", "ai" and "au", and the other beginning with any vowel, this rule is
optionally used. If not used, you must use the 7th primary rule.

7th Primary Rule

a) "e" and "o" at the end of a word, when followed by any vowel (except "a") are
firstly transformed into "ay" and "av" (6th primary rule) and then "y" and "v" may be
optionally dropped. No coalescence after that, of course. That is, the words remain
separate.
b) "e" and "o" at the end of a word, when followed by "a", do not undergo any
changes. However, "a" merges into "e" and "o" and the apostrophe (avagraha) is
written in its place.
c) "ai" and "au" at the end of a word, when followed by any vowel are firstly
transformed into "āy" and "āv" (6th primary rule) and then "y" and "v" may be
optionally dropped. No coalescence after that, of course. That is, the words remain
separate.

The participants interacted with the speakers and discussions were fruitful. The
speakers / participants responded to the questions raised . When there is a controversy
the references were given by the speakers and participants.

At the end of the session Dr.K.Viswanatha Sarma proposed the

vote of thanks to the delegates.The meeting ended with National Anthem.