[Advaita-l] anumAna-pramANa

[H S Chandramouli]

Namaste Sudhanshu Ji,

Reg // As per VP, vyApti-jnAna is anumiti-karaNa. vyApti-jnAna is "यत्र यत्र
धूम:, तत्र तत्र वह्निः"//,

This is exactly why I had cited from VP itself what meaning for
vyApti-jnAna should be taken in ** अनुमितिकरणं च व्याप्तिज्ञानम् ।**
(anumitikaraNaM cha vyAptij~nAnam |). It is stated just prior to this.
  VyApti-jnAna should be understood as // **व्याप्तिज्ञानत्वेन व्याप्तिज्ञान**
(vyAptij~nAnatvena vyAptij~nAna) (Translation ;; knowledge of invariable
concomitance (vyapti) purely in its character as the knowledge of
invariable concomitance) //.

In the illustration under consideration, this translates to अग्नि (agni).
Thus अग्नि (agni) is the anumiti-karaNa. It is not as if this is not at all
present. Smoke is pervaded by agni through and through.

The PanchapAdika and VivaraNa statements cited by you can now be seen. In
my understanding उद्बुद्ध-व्याप्ति-संस्कार-सहित-लिङ्ग-ज्ञान
(udbuddha-vyApti-saMskAra-sahita-li~Nga-j~nAna) practically translates to
// **व्याप्तिज्ञानत्वेन व्याप्तिज्ञान** (vyAptij~nAnatvena vyAptij~nAna)
(Translation ;; knowledge of invariable concomitance (vyapti) purely in its
character as the knowledge of invariable concomitance)// . Terminology may
be different.

You may like to consider.

Regards

On Sun, Oct 20, 2024 at 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.
>
>>