[Advaita-l] arthApatti : is it a strong pramANa or a weak pramANa ?

Durga Prasad Janaswamy janaswami at gmail.com
Sat May 28 23:41:08 CDT 2016

Hari Om,

Thank you Anandji and regards
-- durga prasad

On Sat, May 28, 2016 at 8:31 PM, Anand Hudli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> I agree each pramANa is powerful in its own sphere of operation, as
> Shankara says in his bhAShya on brihadAraNyaka 2.1.20 - "svaviShayashUrANi
> hi pramANAni shrotrAdivat". Each pramANa makes known those objects that
> cannot be made known by other pramANas, and for this reason, one pramANa
> cannot override another in the latter's sphere of operation, as Shankara
> says in his bhAShya on br. up. 2.1.20, " न च प्रमाणं प्रमाणान्तरेण
> विरुध्यते ; प्रमाणान्तराविषयमेव हि प्रमाणान्तरं ज्ञापयति". For an example
> of arthApatti being ruled out, see the bhAShya on sUtra 3.2.38,
> "phalamata upapatteH", where Shankara says arthApatti to establish
> apUrva is ruled out because the fact that fruits of karma
> are assigned by Ishvara is already established by other means, अर्थापत्तिः
> प्रमाणमिति चेत्, न, ईश्वरसिद्धेरर्थापत्तिक्षयात्.  However, the arthApatti
> pramANa allows us to reach some highly significant conclusions. For
> example, given the description of the creation of the world from Brahman in
> the shruti, and also the assertion that Brahman is the only sole reality
> and denial of multiplicity in the shruti, we use arthApatti to conclude
> that the creation is not a real creation, but only a transformation
> (vivarta) of Brahman, as a rope gives rise to an illusory snake. Another
> instance is existence of the objectless nondual consciousness in deep
> sleep, established through the memory of such sleep, "I slept well. I did
> not know anything then."
> Anand
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