[Advaita-l] Fwd: anumAna-pramANa

[Raghav Kumar Dwivedula]

---------- Forwarded message ---------
From: Raghav Kumar Dwivedula <raghavkumar00 at gmail.com>
Date: Sun, 20 Oct, 2024, 9:04 pm
Subject: Re: [Advaita-l] anumAna-pramANa
To: Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>


Namaste Sudhanshu ji
This anumeyAkAra vRtti is a bit tautological. The fire is the anumeya.

So fire-AkAra-vRtti is the karaNa for inferring fire?

-उद्बुद्धव्यप्तिज्ञानसंस्कारसहितलिङ्गज्ञान as karaNa is understandable.

Om
Raghav


On Sun, 20 Oct, 2024, 7:58 pm Sudhanshu Shekhar, <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Chandramouli ji.
>
> In the specific illustration of  fire on the mountain, what is the **vyApti-jnAna
>> = karaNa** as per VP?.
>>
>
> As per VP, vyApti-jnAna is anumiti-karaNa. vyApti-jnAna is "यत्र यत्र
> धूम:, तत्र तत्र वह्निः".
>
> As per vivaraNa or VivaraNa UpanyAsa, what is the karaNa?
>>
>
> PanchapAdikA makes a clear statement. तस्मात् लिङ्गदर्शनमेव
> सम्बन्धज्ञानसंस्कारमुद्बोध्य तत्सहितं लिङ्गिज्ञानं जनयतीति वक्तव्यम्।
>
> Thus, उद्बुद्ध-व्याप्ति-संस्कार-सहित-लिङ्ग-ज्ञान appears to me to be
> stated as anumiti-karaNa as per VivaraNa.
>
> However, I must mention that Shri Panchanan Shastri ji writes that
> अनुमेय-आकार-वृत्ति is the anumiti-karaNa.
> उद्बुद्ध-व्याप्ति-संस्कार-सहित-लिङ्ग-ज्ञान is the generator of
> अनुमेय-आकार-वृत्ति and is hence stated to be anumiti-karaNa in a secondary/
> metaphorical sense.
>
> I reproduce his statement in VP commentary on page 119 - न हि
> संस्कार-उद्बोध-अनन्तरम् अनुमिति-उदयः अपि तु अनुमेय-आकार-वृत्ति-उदय-अनन्तरम्
> । तस्मात् अनुमेय-आकार-वृत्ति: एव अनुमितिकरणं न व्याप्तिज्ञानम्। लिङ्गस्य
> अनुमितिकरणत्वं तु वृत्तिजनकतया एव भाक्तं वेदितव्यम्।
>
> It is not the case that anumiti-pramA arises (just) after
> vyApti-samskAra-udbodha. Rather, anumiti-pramA arises after arising of
> anumeya-AkAra-vritti. Hence, it is the anumeya-AkAra-vritti which is
> anumiti-karaNa. vyApti-jnAna is not anumiti-karaNa. That (VivaraNa states)
> linga-darshan possesses anumiti-karaNa-tva should be understood to have
> been stated in secondary (metaphorical/भाक्तम्) sense on account of it
> producing the anumeya-AkAra-vritti.
>
> In accordance with my understanding of VivaraNa, I feel
> उद्बुद्ध-व्याप्ति-संस्कार-सहित-लिङ्ग-ज्ञान is anumiti-karaNa. However,
> Panchanan Shastri Ji's commentary, which is unmatched on account of its
> reliance of VivaraNa and BhAvaprakAshikA, holds anumiti-karaNa to be
> anumeya-AkAra-vritti. I seek further clarity on the issue as I had been
> holding vyApti-jnAna to be anumiti-karaNa for so long. It is a new issue
> for me and I seek clarity from scholars in this forum.
>
> Regards.
> Sudhanshu Shekhar.
>
>>