[Advaita-l] anumAna-pramANa

[Raghav Kumar Dwivedula]

Namaste Sudhanshu ji

Thank you for your post.

vyApti-jnAna-smRti (which is a vRtti which arises in the present moment)
cannot arise simultaneously with the linga-darshana-jnAnam since it implies
jnAna-dvaya-yaugapad-upalabdhi (two jnAna-s arising at the same time).

 This no doubt clinches the issue in favor of vivaraNa, I e., the saMskAra
of the vyApti-jnAnam being the karaNa rather than the smRti of
vyApti-jnAnam as said by VP.


But even in vivaraNa scheme, the saMskAra is not by itself the karaNa,
rather there is a connection with the linga-darshana viz , the linga
Darshanam does do something called "vyApti-saMskAra-udbodhanaM".

Although this "udbodhana" is neither vyApti-jnAna smRti nor is the saMskAra
itself sufficient because one particular saMskAra has to be "awakened".
(Otherwise either all or no saMskAras will also get connected ).

Any further details on this saMskAra-udbodhana which is neither
vyApti-jnAna-smRti nor is  it just a dormant saMskAra, is welcome.


Om
Raghav








On Fri, 18 Oct, 2024, 6:06 pm Sudhanshu Shekhar via Advaita-l, <
advaita-l at lists.advaita-vedanta.org> wrote:

> Hari Om,Ana
>
> 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.
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