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'''Viśayah''' primarily means – 'the sphere of influence or activity', and also refers to – 'dominion', 'kingdom', 'territory', 'country', 'abode', 'lands' etc., but in [[Hindu philosophy]], it has been used to indicate 'the subject matter', 'the sense-objects', 'the subject of interpretation', 'the area or range of words' or 'the field of experience'. According to the Mimamsakas a complete ''adhikarana'' (अधिकरणम्) i.e. main, relation or connection, consists of ''viśayah'' (विषयः) - the subject or the matter to be explained, ''viśeya'' (विशय) or ''sanśeya''  (संशय) - the doubt or the question arising upon that matter, ''pūrvapakśa'' (पूर्वपक्ष) – the prima facie argument concerning it , ''uttarpakśa'' (उत्तर्पक्ष) or ''siddhanta'' (सिद्धान्त) – the answer or the demonstrated conclusion, and ''sangati'' (संगति) – pertinency or relevancy or the final conclusion.<ref>{{cite book|title=The Practical Sanskrit-English Dictionary|author=V.S.Apte|publisher=Digital Dictionaries of South Asia|page=62|url= http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?p.0:61.apte }}</ref> According to [[Srimad Bhagavatam]] (XI.ix.29), ''viśayah'' or the objects of sense enjoyment are to be found everywhere, as ''āhāra'' ('food'), ''nidrā'' ('sleep'), ''bhaya'' ('fear - overcoming of') and ''maithuna'' ('mating' meaning sensuous pleasures).<ref>{{cite web|title=Srimad Bhagavatam|url= http://vedabase.net/sb/4/29/53/en2 }}</ref>

'''Viśayah''' primarily means – 'the sphere of influence or activity', and also refers to – 'dominion', 'kingdom', 'territory', 'country', 'abode', 'lands' etc., but in [[Hindu philosophy]], it has been used to indicate 'the subject matter', 'the sense-objects', 'the subject of interpretation', 'the area or range of words' or 'the field of experience'. According to the Mimamsakas a complete ''adhikarana'' (अधिकरणम्) i.e. main, relation or connection, consists of ''viśayah'' (विषयः) - the subject or the matter to be explained, ''viśeya'' (विशय) or ''sanśeya''  (संशय) - the doubt or the question arising upon that matter, ''pūrvapakśa'' (पूर्वपक्ष) – the prima facie argument concerning it , ''uttarpakśa'' (उत्तर्पक्ष) or ''siddhanta'' (सिद्धान्त) – the answer or the demonstrated conclusion, and ''sangati'' (संगति) – pertinency or relevancy or the final conclusion.<ref>{{cite book|title=The Practical Sanskrit-English Dictionary|author=V.S.Apte|publisher=Digital Dictionaries of South Asia|page=62|url= http://dsalsrv02.uchicago.edu/cgi-bin/philologic/getobject.pl?p.0:61.apte }}</ref>

According to [[Srimad Bhagavatam]] (XI.ix.29), ''viśayah'' or the objects of sense enjoyment are to be found everywhere, as ''āhāra'' ('food'), ''nidrā'' ('sleep'), ''bhaya'' ('fear - overcoming of') and ''maithuna'' ('mating' meaning sensuous pleasures).<ref>{{cite web|title=Srimad Bhagavatam|url= http://vedabase.net/sb/4/29/53/en2 }}</ref>

==Meaning==

==Meaning==

In his ''Tattva bodhah'', [[Adi Shankara|Shankara]] has used ''viśayah'' to mean - 'the field of experience' – शोत्रस्य विषयः शब्द ग्रहणम् (of the ear/ the field of experience/ is receiving sound).<ref>{{cite book|title=Tattva bodhah|author=Adi Shankara|publisher=Chinmaya Mission|pages=47–48|url= http://books.google.co.in/books?id=JTlm-8YirIcC&pg=PA47&dq=visayah&hl=en&sa=X&ei=gfFzVLhgh566BLjXgbgL&ved=0CCkQ6AEwAg#v=onepage&q=visayah&f=false }}</ref> And, in Sloka 79 of his '' [[Vivekachudamani]] '', he has used this word to denote virulent 'sense-objects' – दोषेण तीव्रो विषयः कृष्णसर्पविशादपि that a sense-object is more virulent than the poison of a king cobra.<ref>{{cite book|title=Sri Samkara’s Vivekacudamani|author=Sri Candrasekhara Bharati of Srngeri|publisher=Bharatiya Vidya Bhavan|place=Mumbai|page=94|url= http://www.worldcat.org/title/vivekacudamani-of-sri-samkara-bhagvatpata-with-an-english-translation-of-the-commentary-in-samskrt-by-jagadguru-sri-candrasekhara-bharati-svaminah-sri-samkaracarya-of-sarada-pitha-srngeri/oclc/633667305 }}</ref>

In his ''Tattva bodhah'', [[Adi Shankara|Shankara]] has used ''viśayah'' to mean - 'the field of experience' – शोत्रस्य विषयः शब्द ग्रहणम् (of the ear/ the field of experience/ is receiving sound).<ref>{{cite book|title=Tattva bodhah|author=Adi Shankara|publisher=Chinmaya Mission|pages=47–48|url= http://books.google.co.in/books?id=JTlm-8YirIcC&pg=PA47&dq=visayah&hl=en&sa=X&ei=gfFzVLhgh566BLjXgbgL&ved=0CCkQ6AEwAg#v=onepage&q=visayah&f=false }}</ref> And, in Sloka 79 of his '' [[Vivekachudamani]] '', he has used this word to denote virulent 'sense-objects' – दोषेण तीव्रो विषयः कृष्णसर्पविशादपि that a sense-object is more virulent than the poison of a king cobra.<ref>{{cite book|title=Sri Samkara’s Vivekacudamani|author=Sri Candrasekhara Bharati of Srngeri|publisher=Bharatiya Vidya Bhavan|place=Mumbai|page=94|url= http://www.worldcat.org/title/vivekacudamani-of-sri-samkara-bhagvatpata-with-an-english-translation-of-the-commentary-in-samskrt-by-jagadguru-sri-candrasekhara-bharati-svaminah-sri-samkaracarya-of-sarada-pitha-srngeri/oclc/633667305 }}</ref>

''Viśayah'' also refers to the area or range of words, including their meanings.<ref>{{cite book|title=Locana|author=Anandavardhana|publisher=Harvard University Press|page=833|url= http://books.google.co.in/books?id=3NJvxASBA9IC&pg=PA833&dq=visayah+meaning&hl=en&sa=X&ei=xvNzVLbSM5e1uQToj4KoCw&ved=0CE0Q6AEwCA#v=onepage&q=visayah%20meaning&f=false }}</ref> The ''Śabda-kalpa-druma'' gives ''viśayah'' as one of the many meanings of the Sanskrit word – ''artha'' (अर्थ); ''artha'' as ''viśayah'' is defined as that which ''floats'' in apprehension (''bhāsate'') or that which is ''manifested'' in apprehension. 'The object', 'the meaning of the word' and 'purpose' are the three philosophical relevants.<ref>{{cite book|title=Ganesa’s Theory of Truth|publisher=Motilal Banarsidass|page=217|url= http://books.google.co.in/books?id=9d-ve7e2Vi0C&pg=PA217&dq=visayah+meaning&hl=en&sa=X&ei=pfRzVPCDCMmPuASAiIGgCw&ved=0CBoQ6AEwADgK#v=onepage&q=visayah%20meaning&f=false }}</ref>

 

''Viśayah'' also refers to the area or range of words, including their meanings.<ref>{{cite book|title=Locana|author=Anandavardhana|publisher=Harvard University Press|page=833|url= http://books.google.co.in/books?id=3NJvxASBA9IC&pg=PA833&dq=visayah+meaning&hl=en&sa=X&ei=xvNzVLbSM5e1uQToj4KoCw&ved=0CE0Q6AEwCA#v=onepage&q=visayah%20meaning&f=false }}</ref> The ''Śabda-kalpa-druma'' gives ''viśayah'' as one of the many meanings of the Sanskrit word – ''artha'' (अर्थ); ''artha'' as ''viśayah'' is defined as that which ''floats'' in apprehension (''bhāsate'') or that which is ''manifested'' in apprehension. 'The object', 'the meaning of the word' and 'purpose' are the three philosophical relevants.<ref>{{cite book|title=Ganesa’s Theory of Truth|publisher=Motilal Banarsidass|page=217|url= http://books.google.co.in/books?id=9d-ve7e2Vi0C&pg=PA217&dq=visayah+meaning&hl=en&sa=X&ei=pfRzVPCDCMmPuASAiIGgCw&ved=0CBoQ6AEwADgK#v=onepage&q=visayah%20meaning&f=false }}</ref> In Sanskrit compositions there has always been an unmarked arrangement or word order; in the traditional word order the subject is followed by object with gerund and infinitives in between and the finite verb in the final position.<ref>{{cite book|title=Studies in Sanskrit Syntax|author=Hans Henrich Hock|publisher=Motilal Banarsidass|url= http://books.google.co.in/books?id=Qh4LAAAAIAAJ&pg=PA121&dq=visayah+meaning&hl=en&sa=X&ei=2_RzVLCmI5LiuQTcuoGYCw&ved=0CCsQ6AEwAzgK#v=onepage&q=visayah%20meaning&f=false }}</ref>

An illusion is wrong perception owing to ''[[Avidya (Hinduism)|avidya]]'' (ignorance), in which case conditions of veridical experience do not obtain; the locus (''ashraya'') does not figure as any objectivity or content (''viśayah''), it looks as if it is superimposed. The sky is not a perceivable content and therefore, it is never presented as a ''viśayah'' and is not capable of being the ''viśayah'' of any perceptual judgment. [[Adi Shankara|Shankara]] speaks of ''[[adhyasa]]'' ('illicit superimposition') of the ''viśayah'' ('not-self') and its properties on the ''viśayi'' or the pure self.<ref>{{cite book|title=The Philosophy of Sankar’s Advaita Vedanta|author=Shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|pages=22, 17|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA22&dq=visaya+vedanta&hl=en&sa=X&ei=AWp0VODHCY2TuAT3sYCwCw&redir_esc=y#v=onepage&q=visaya%20vedanta&f=false }}</ref> In the notion – "I know this" – the cognitive activity of the knower relates to ''viśayah'' ('object'), and to the Self; the Self reveal itself in the result and in the ''viśayah'' as the ''viśayah'' through the instrumentality of the experiencing of ''viśayah''.<ref>{{cite book|title=The Encyclopedia of Indian Philosophies Vol.3|publisher=Princeton University Press|page=572|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA22&dq=visaya+vedanta&hl=en&sa=X&ei=AWp0VODHCY2TuAT3sYCwCw&redir_esc=y#v=onepage&q=visaya%20vedanta&f=false }}</ref>

An illusion is wrong perception owing to ''[[Avidya (Hinduism)|avidya]]'' (ignorance), in which case conditions of veridical experience do not obtain; the locus (''ashraya'') does not figure as any objectivity or content (''viśayah''), it looks as if it is superimposed. The sky is not a perceivable content and therefore, it is never presented as a ''viśayah'' and is not capable of being the ''viśayah'' of any perceptual judgment. [[Adi Shankara|Shankara]] speaks of ''[[adhyasa]]'' ('illicit superimposition') of the ''viśayah'' ('not-self') and its properties on the ''viśayi'' or the pure self.<ref>{{cite book|title=The Philosophy of Sankar’s Advaita Vedanta|author=Shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|pages=22, 17|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA22&dq=visaya+vedanta&hl=en&sa=X&ei=AWp0VODHCY2TuAT3sYCwCw&redir_esc=y#v=onepage&q=visaya%20vedanta&f=false }}</ref> In the notion – "I know this" – the cognitive activity of the knower relates to ''viśayah'' ('object'), and to the Self; the Self reveal itself in the result and in the ''viśayah'' as the ''viśayah'' through the instrumentality of the experiencing of ''viśayah''.<ref>{{cite book|title=The Encyclopedia of Indian Philosophies Vol.3|publisher=Princeton University Press|page=572|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA22&dq=visaya+vedanta&hl=en&sa=X&ei=AWp0VODHCY2TuAT3sYCwCw&redir_esc=y#v=onepage&q=visaya%20vedanta&f=false }}</ref>

==Significance==

==Significance==

All six ''astika'' (orthodox) schools of Hindu Thought, which had developed simultaneously, accept the authority of the [[Vedas]] and have given us the dynamic interpretations of the classical texts. The interpretations are not arbitrary and the Mimamsikas speak about ''adhikarana'' or the procedure of interpretation that consists of five steps – the first step is ''viśayah'' or the subject of interpretation capable of having two or more meanings, the second step is ''samasyā'' or doubt regarding its meaning, the third step is ''pūrva-paksā'' or postulation of some probable meaning, the fourth step is ''uttaram'' or the refutation of the suggested meaning and the fifth step is ''nirnaya'' or establishment of true meaning.<ref>{{cite book|title=Phenomenology and Indian Philosophy|publisher=SUNY Press|pages=293–294|url= http://books.google.co.in/books?id=h1UmHtk4F4kC&pg=PA294&dq=visayah+meaning&hl=en&sa=X&ei=xvNzVLbSM5e1uQToj4KoCw&ved=0CFMQ6AEwCQ#v=onepage&q=visayah%20meaning&f=false }}</ref> Sriram Śastrī in his ''Pancapādikavivaranam'' (1st ''varnaka'') reminds us that - "All things are objects (''viśayah'') of witness-consciousness, on account of their being either known or unknown".<ref>{{cite book|title=Perceiving in Advaita Vedanta|author=Bina Gupta|publisher=Motilal Banarsidass|page=102|url= http://books.google.co.in/books?id=w-AE8tEDMYYC&pg=PA102&dq=visayah+advaita&hl=en&sa=X&ei=E2N0VMboGouhuQSssYKQDA&ved=0CCMQ6AEwAQ#v=onepage&q=visayah%20advaita&f=false }}</ref>

All six ''astika'' (orthodox) schools of Hindu Thought, which had developed simultaneously, accept the authority of the [[Vedas]] and have given us the dynamic interpretations of the classical texts. The interpretations are not arbitrary and the Mimamsikas speak about ''adhikarana'' or the procedure of interpretation that consists of five steps – the first step is ''viśayah'' or the subject of interpretation capable of having two or more meanings, the second step is ''samasyā'' or doubt regarding its meaning, the third step is ''pūrva-paksā'' or postulation of some probable meaning, the fourth step is ''uttaram'' or the refutation of the suggested meaning and the fifth step is ''nirnaya'' or establishment of true meaning.<ref>{{cite book|title=Phenomenology and Indian Philosophy|publisher=SUNY Press|pages=293–294|url= http://books.google.co.in/books?id=h1UmHtk4F4kC&pg=PA294&dq=visayah+meaning&hl=en&sa=X&ei=xvNzVLbSM5e1uQToj4KoCw&ved=0CFMQ6AEwCQ#v=onepage&q=visayah%20meaning&f=false }}</ref> Sriram Śastrī in his ''Pancapādikavivaranam'' (1st ''varnaka'') reminds us that - "All things are objects (''viśayah'') of witness-consciousness, on account of their being either known or unknown".<ref>{{cite book|title=Perceiving in Advaita Vedanta|author=Bina Gupta|publisher=Motilal Banarsidass|page=102|url= http://books.google.co.in/books?id=w-AE8tEDMYYC&pg=PA102&dq=visayah+advaita&hl=en&sa=X&ei=E2N0VMboGouhuQSssYKQDA&ved=0CCMQ6AEwAQ#v=onepage&q=visayah%20advaita&f=false }}</ref>

:"The subject is the identity of the individual self and Brahman, which is of the nature of Pure Intelligence and is to be realized. For such is the purport of the texts."

:"The subject is the identity of the individual self and Brahman, which is of the nature of Pure Intelligence and is to be realized. For such is the purport of the texts."

as the subject which is identification of the Jiva and Brahman after eliminating their respective attributes, and their unity, and Brahman as Pure Intelligence which is the state of homogeinity which is "the goal all the Vedas declare" – सर्वे वेदा यत् पदमामनन्ति ([[Katha Upanishad]]I.ii.15).<ref>{{cite book|title=Vedantasara|publisher=Advaita Ashrama|page=16|url= http://www.estudantedavedanta.net/Vedantasara-Nikhilananda.pdf }}</ref>

as the subject which is identification of the Jiva and Brahman after eliminating their respective attributes, and their unity, and Brahman as Pure Intelligence which is the state of homogeinity which is "the goal all the Vedas declare" – सर्वे वेदा यत् पदमामनन्ति ([[Katha Upanishad]]I.ii.15).<ref>{{cite book|title=Vedantasara|publisher=Advaita Ashrama|page=16|url= http://www.estudantedavedanta.net/Vedantasara-Nikhilananda.pdf }}</ref>

==References==

==References==

[[Category:Vedanta]]

[[Category:Vedanta]]