[Advaita-l] anumAna-pramANa

[Sudhanshu Shekhar]

*Namaste Raghav ji.* *Chandramouli ji*

//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).//

Certainly.

//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.//

I would like to state here that VedAnta ParibhAshA does not say that smriti
of vyApti-jnAna i.e. vyApti-smriti is the karaNa. The view of the VP is
that vyApti-jnAna is karaNa. The generation of vyApti-smriti from the
vyApti-samskAra is denied both by VivaraNa and VP. There is no difference
between VP and VivaraNa in so far as the mechanics of generation of
anumiti-pramA is concerned. Both deny vyApti-smriti and parAmarsha. The
distinction is only in ascription of karaNatva of anumiti-pramA.


Let us revise some fundamental concepts here:

karaNa is defined as व्यापारवद् असाधारण-कारणं करणम्. So, for karaNa, two
conditions need to be satisfied. It should be asAdhAraNa-kAraNa and it
should possess something called vyApAra.

What exactly is this vyApAra!

Here, vyApAra is defined as तज्जन्यत्वे सति तज्जन्यजनको व्यापारः. That
means, vyApAra is something:

   1.

   which is born from karaNa; and
   2.

   Which is also the producer of something, which is born from karaNa (i.e.
   kArya)


So, vyApAra is something which is produced from karaNa and which also
produces kArya (along with karaNa). So, both vyApAra and kArya are produced
by karaNa. kArya is also produced by vyApAra.

Let’s take for example the creation of pot. Here, we need many things,
clay, stick, potter, space, time, light etc. So, all of these are kAraNa.
However, space, time, light etc are sAdhAraNa-kAraNa. Hence, these cannot
be karaNa as these are not asAdhAraNa-kAraNa.

Clay, stick, potter are asAdhAraNa-kAraNa for pot. However, karaNa will be
only that which also possesses vyApAra.

Now, let us appreciate that neither potter, nor clay nor stick can produce
a pot unless the stick is in motion. Here, the motion (of stick) -- is born
from stick and also, motion (of stick) is the producer of pot. So, motion
(of stick) is vyApAra.

Since this motion belongs to stick, it is the stick which is व्यापारवद्
असाधारण-कारण and is hence called karaNa.

In VedAnta-ParibhAshA scheme of articulation,

vyApti-jnAna = karaNa.

vyApti-jnAna-janya-samskAra = vyApAra

vyApti-jnAna-janya-samskAra-udbodha = sahakArI-kAraNa

Please see that the vyApti-jnAna-janya-samskAra is produced from
vyApti-jnAna and it also produces anumiti-pramA (kArya of vyApti-jnAna).
Hence, it is logical for VP to aver that vyApti-jnAna-janya-samskAra is
vyApAra.

Please note that vyApti-smriti does not produce samskAra. Hence,
vyApti-smriti cannot be karaNa.

So, VedAnta ParibhAshA accepts vyApti-jnAna as karaNa and
vyApti-jnAna-janya-samskAra as vyApAra.


In the scheme of VP and VivaraNa, the mechanics of anumiti-pramA is same:

1st moment - paksha-dharmatA-jnAna [the hill is with smoke -- this
knowledge]


2nd moment - vyApti-jnAna-janya-samskAra-udbodha.


3rd moment - anumiti-pramA.

There is no vyApti-smriti. There is no parAmarsha.

The VedAnta ParibhAshA and VivaraNa have differing views only in the
ascription of karaNatva to vyApti-jnAna.

//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".//

The two “linga-jnAna” and “samskAra” couple together to produce
anumiti-pramA. So, both of  them would be kAraNa. In fact, both are
asAdhAraNa-kAraNa. However, what would be karaNa would be decided by which
one has vyApAra.

//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 ).//

We need to ascertain as to what exactly is vyApAra in the VivaraNa scheme
of things.

*Namaste Chandramouli ji.*

"VyApti-jnAtvena vyApti-jnAna" being stated as anumiti-karaNa is well
understood. That is not the point of distinction here which is being
discussed.

I request you to refer to page 78 of VivaraNa-upanyAsa by DakshiNAmUrti
MaTh, which says the following:

‘पञ्चपादिका में स्पष्ट कहा है “लिङ्गज्ञानसंस्कारयोः सम्भूय
लिङ्गिज्ञानोत्पादनम्….लिङ्गदर्शनमेव सम्बन्धज्ञानसंस्कारमुद्बोध्य तत्सहितं
लिङ्गिज्ञानं जनयति” तथा “लिङ्गादीनामेव कुतश्चित् सम्बन्धविशेषाद्
विशिष्टैकार्थज्ञानहेतुत्वात्”। *अतः वेदान्तपरिभाषा का “अनुमितिकरणं च
व्याप्तिज्ञानम्” यह कथन विवरणानुसारी नहीं है*।


Similarly, the VedAnta ParibhAshA commentary by PanchAnana BhattAchArya ji
at page 118 may be referred to which says the following:


*वस्तुतस्तु व्याप्तिज्ञानं नैव अनुमितिकरणं, अनुमिति-अकारणत्वात्*... He goes
on to mention VivaraNa and PanchapAdikA references to explain. Also, I fail
to understand as to how vyApti-jnAna can be karaNa when it is not at all
present at the time of anumiti-pramA. It is a thing of past. It has no
connection with anumiti-pramA. anumiti-pramA is being generated by samskAra
and linga-darshana. vyApti-jnAna is not at all present here. So, how can it
be karaNa!!


Regards.

Sudhanshu Shekhar.





On Sat, Oct 19, 2024 at 9:56 PM H S Chandramouli via Advaita-l <
advaita-l at lists.advaita-vedanta.org> wrote:

> 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.
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