[Advaita-l] anumAna-pramANa

[H S Chandramouli]

Namaste Sudhanshu Ji,

Reg // By no logic can a vastu agni be stated as vyApti-jnAna i.e.
anumiti-karaNa //,

I thought it is clear by the context that when agni is mentioned as above,
it meant agni jnana and not agni as a vastu.

Regards

On Mon, Oct 21, 2024 at 11:42 AM Sudhanshu Shekhar <sudhanshu.iitk at gmail.com>
wrote:

> Namaste Chandramouli ji.
>
> //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.//
>
> As per VedAnta ParibhAshA, it is the vyApti-jnAna which is anumiti-karaNa.
> agni is not jnAna. It is a vastu. agni is the vishaya of anumiti-jnAna. By
> no logic can a vastu agni be stated as vyApti-jnAna i.e. anumiti-karaNa.
>
> vyApti-jnAnatvena vyApti-jnAna means
> vyApti-jnAna-tva-avachchhinna-vyApti-jnAna is stated as anumiti-karaNa and
> not vishayatva-avachchhinna or pratiyogitA-avachchhinna etc. It has got
> nothing to do with agni.
>
> vyApti-jnAna means a jnAna which has vyApti as the vishaya. ghaTa-jnAna
> means a jnAna which has ghaTa as the vishaya. Likewise.
>
> vyApti is separately defined as
> व्याप्तिश्चाशेषसाधनाश्रयाश्रितसाध्यसामानाधिकरण्यरूपा।
>
> A jnAna which has vyApti as vishaya is called vyApti-jnAna and that is
> stated in VP to be anumiti-karaNa. I don't understand what does agni have
> to do here.
>
> //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.//
>
> As per my understanding, both are different like chalk and cheese.
>
> Regards.
> Sudhanshu Shekhar.
>
>