[Advaita-l] anumAna-pramANa

[Sudhanshu Shekhar]

Hari Om,

anumAna pramANa is defined as anumiti-pramA-karaNa. And that karaNa is
vyApti-jnAna. As VedAnta ParibhAshA defines: अनुमितिकरणमनुमानम्..
अनुमितिकरणं च व्याप्तिज्ञानम् ।

So, anumAna-pramANa is vyApti-jnAna.

However, the siddhAnta as per VivaraNa seems to have a different view.
Instead, it is the "sAdhana-darshana-coupled-with-vyApti-samskAra" which is
the anumAna-pramANa. In prathama varNaka, VivaraNa, page 99, DakshiNAmUrti
MaTh edition, says the following:

Opponent: ननु लिङ्गदर्शनं व्याप्तिस्मृतिश्च लिङ्गिज्ञानकारणं, न संस्कारः
इति. [linga-darshana (smoke-darshana) and vyApti-smriti are the kAraNa in
lingi-jnAna (sAdhya-jnAna/anumiti-pramA). The vyApti-samskAra is not the
kAraNa.]

SiddhAntI: नेत्याह--संस्कारानुद्बोधे इति।। ज्ञानद्वययौगपद्याभावादित्यर्थः।
[No. Because, two jnAna cannot be present simultaneously.]

PanchapAdikA says:दृश्यते हि *लिङ्गज्ञानसंस्कारयोः *सम्भूय
लिङ्गिज्ञानोत्पादनं.. तस्मात् *लिङ्गदर्शनमेव सम्बन्धज्ञानसंस्कारमुद्बोध्य
तत्सहितं* लिङ्गिज्ञानं जनयतीति वक्तव्यम् ।

Therefore, as Tattva-Deepana puts it: तस्माद्
*व्याप्ति-संस्कार-सहित-लिङ्गदर्शने
*लिङ्गिज्ञान-जनकत्वं वक्तव्यम्।

Other texts such as VivaraNa Prameya Sangraha, page 129, Achyuta
GranthamAlA edition and VivaraNa-upanyAsa, page 78, DakshiNAMUrti MaTh
edition also distinguish the view of VedAnta paribhAshA vis-a-vis VivaraNa.

Basically, anumAna-pramANa is not vyApti-jnAna but
*व्याप्ति-संस्कार-सहित-लिङ्गज्ञान.*

I had been (blissfully) unaware of this subtle distinction. Learned members
may share their view on this aspect.

Regards.
Sudhanshu Shekhar.