[Advaita-l] anumAna-pramANa

[H S Chandramouli]

Namaste.

In my understanding, there is no difference between VP and VivaraNa in
respect of anumAna pramANa. This pramANa is not vyApti per se as per VP,
but it is **व्याप्तिज्ञानत्वेन व्याप्तिज्ञान** (vyAptij~nAnatvena
vyAptij~nAna) (Translation ;; knowledge of invariable concomitance (vyapti)
purely in its character as the knowledge of invariable concomitance). This
is termed ** व्याप्तिज्ञानम्** (vyAptij~nAnam) in the statement ** अनुमितिकरणं
च व्याप्तिज्ञानम् ।** (anumitikaraNaM cha vyAptij~nAnam |).

With this understanding, there is no difference between VP and VivaraNa.

This is explained elaborately by Sri Mani Dravid Shastri Ji in his talk
which can be accessed at the following link (Talk is in tamil)

// https://www.mediafire.com/file/rzweyxrt21z/VPB_02_anumaanam_01.WAV/file
//
<https://www.mediafire.com/file/rzweyxrt21z/VPB_02_anumaanam_01.WAV/file%20/>
.

Regards

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

> 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.
> _______________________________________________
> Archives: https://lists.advaita-vedanta.org/archives/advaita-l/
>
> To unsubscribe or change your options:
> https://lists.advaita-vedanta.org/cgi-bin/listinfo/advaita-l
>
> For assistance, contact:
> listmaster at advaita-vedanta.org
>