The 15th World Sanskrit Conference just started. Until now there have been only two parallel sections (I attended two panels: "Sanskrit and Science" and "Philosophy"). As often stated on this blog, I can't understand why many people read instead of talking. There is just no need to have further reasons to be boring.
By contrast, the present conference is made much more exciting by many interesting discussions. The paṇḍits participating to it, for instance, really had many appealing arguments to Iwasaki Yoichi's learned paper on the topic of tātpāryajñāna 'cognition of the intention'. Basically the problem under examination was that of polysemy. Nyāya authors solve it by recurring to the speaker's intention. One will know whether Rāma refers to Balarāma, Paraśurāma or Sītā's husband because the speaker meant only one of them. Now, Gaṅgeśa, while referring to Prābhākara theses, also speaks of tātpāryajñāna. How can this be, given that Prābhākaras are known to refute the tātpāryajñāna, since they claim that the Veda has no author? How could they solve the problem of polysemy in the Veda? Personally, I would say that there are many ways to solve this problem even without any author. But what does Gaṅgeśa mean by speaking of tātpāryajñāna while dealing with the Prābhākaras? The paper's author, Yoichi Iwasaki, proposed that tātpāryajñāna might have meant (pace the commentators) the text's intention. I have never read of tātpāryajñāna in the Prābhākara texts I can remember and I do not agree with the suggestion that it might have been in some lost texts. Could it mean the intention of the hearer? Given that the meaning is not arbitrary according to most Indian theories, the intention of the hearer cannot miss the meaning. It will be based, e.g., on context.
On reading in conferences, see this post. On an alternative idea of conferences, see this one and the corresponding wiki.
3 hours ago