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Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)
Revision as of 23:18, 24 November 2018
, 23:18, 24 November 2018→Bhatta Mimamsa (6 Pramanas)
=== Prabhakara Mimamsa (5 Pramanas) ===
=== Prabhakara Mimamsa (5 Pramanas) ===
<blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2" /> (Prakaranapanchika)</blockquote>Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory which is the impression of past experiences. That is to say 'valid cognition' is Apprehension. Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.
Prabhakara Mimamsa while accepting the 4 Pramanas also accepts Arthapatti as one of the Pramanas. <blockquote>प्रमाणमनुभूतिः, सा स्मृतेरन्या, न सा स्मृतिः । न प्रमाणं स्मृतिः पूर्वप्रतिपत्तिव्यपेक्षणात्।<ref name=":2" /> (Prakaranapanchika)</blockquote>Prabhakara Mimamsikas, define prama or valid knowledge as immediate experience (Anubhuti). It is different from smriti or memory which is the impression of past experiences. That is to say 'valid cognition' is Apprehension. Hence according to them the truth of knowledge, praamaanya is guaranteed by its having the characteristic of immediacy.
=== Bhatta Mimamsa (6 Pramanas) ===
=== Bhatta Mimamsa (6 Pramanas) ===
Bhatta Mimamsa accepts the 6th Pramana namely Anupalabdhi
== Uttara Mimamsa or Vedanta ==
== Uttara Mimamsa or Vedanta ==
<blockquote>शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )</blockquote>From the very word the being is measured. (Page 111 of the Book<ref>Swami Vireswarananda (1936) ''Brahma - Sutras'' Almora : Advaita Ashrama</ref>)<blockquote>आनुमानिकम् अप्य् एकेषाम् इति चेन् न शरीर-रूपक-विन्यस्त-गृहीतेर् दर्शयति च । ( ब्रसू-१,४.१ । )</blockquote>That which is inferred (i.e. Pradhana) is also mentioned in some recensions of the texts (katha Upanishad), if it be said no. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D ब्रसू-४,४.२०] । )</blockquote>
<blockquote>शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )</blockquote>From the very word the being is measured. (Page 111 of the Book<ref>Swami Vireswarananda (1936) ''Brahma - Sutras'' Almora : Advaita Ashrama</ref>)<blockquote>आनुमानिकम् अप्य् एकेषाम् इति चेन् न शरीर-रूपक-विन्यस्त-गृहीतेर् दर्शयति च । ( ब्रसू-१,४.१ । )</blockquote>That which is inferred (i.e. Pradhana) is also mentioned in some recensions of the texts (katha Upanishad), if it be said no. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%9C%E0%A4%97%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AA%E0%A4%BE%E0%A4%B0%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D ब्रसू-४,४.२०] । )</blockquote>
====Advaitha Vedanta====
====Advaitha Vedanta====
A more recent text Vedanta Paribhasha discusses Arthapatti as follows <blockquote>इदानीमर्थापत्तिर्निरूप्यते। तत्रोपपद्यज्ञानेनोपपादककल्पनमर्थापत्तिः। तत्रोपपद्यज्ञानं करणम्, उपपादकज्ञानं फलम्।</blockquote>Now Arthapatti (Presumption) is being described. It is the assumption of an explanatory fact (upapadaka) from a knowledge of the thing to be explained (upapadya). Here the knowledge of the thing to be explained is the instrument and the knowledge of explanatory fact is the result. (Page 141 of<ref>Swami Madhavananda. (1942) ''[http://estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharmaraja%20Adhvarindra%20-%20Swami%20Madhavananda%20[Sanskrit-English].pdf Vedanta Paribhasa of Dharmaraja Adhvarindra]'' Calcutta : Ramkrishna Mission, Sarada Pitha, Belur Math</ref>)
A more recent text Vedanta Paribhasha discusses Arthapatti as follows <blockquote>इदानीमर्थापत्तिर्निरूप्यते। तत्रोपपद्यज्ञानेनोपपादककल्पनमर्थापत्तिः। तत्रोपपद्यज्ञानं करणम्, उपपादकज्ञानं फलम्।</blockquote>Now Arthapatti (Presumption) is being described. It is the assumption of an explanatory fact (upapadaka) from a knowledge of the thing to be explained (upapadya). Here the knowledge of the thing to be explained is the instrument and the knowledge of explanatory fact is the result. (Page 141 of Reference<ref>Swami Madhavananda. (1942) [http://estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharmaraja%20Adhvarindra%20-%20Swami%20Madhavananda%20[Sanskrit-English].pdf ''<nowiki>Vedanta Paribhasa of Dharmaraja Adhvarindra]</nowiki>'' Calcutta] : Ramkrishna Mission, Sarada Pitha, Belur Math</ref>)
Shankara Bhashya for Brahma sutra : 3.2.37<ref>Brahma Sutras ([https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83#%E0%A4%A4%E0%A4%A6%E0%A4%AD%E0%A4%BE%E0%A4%B5%E0%A4%BE%E0%A4%A7%E0%A4%BF%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D Adhyaya 3 Pada 2])</ref> talks about Anupalabdhi as an accepted Pramana by Vedantins.<blockquote>'''फलमत उपपत्तेः । ( ब्रसू-३,२.३७ । )'''</blockquote>Vedantaparibhasha of Dharmaraja Adhvarindra
Advaita vedanta also defines pramana as the operative cause (kaarana) of prama or ture knowledge. It defines prama in two ways. First, prama means knowledge that has both the characteristics of novelty and uncontradictoriness. This means that true knowledge is uncontradicted and original, i.e. it gives us new information. Secondly, prama simply means uncontradicted knowledge of objects, excluding or including memory. <ref>Brahma [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutra]</ref><ref>Brahma [https://archive.org/stream/BrahmaSutraBhashyaByAdiShankaracharyasanskrit.pdf/Brahma.Sutra.Bhashya.By.Adi.Shankaracharya.Sanskrit#mode/1up Sutras With Sankara Bhasyam]</ref>
Advaita vedanta also defines pramana as the operative cause (kaarana) of prama or ture knowledge. It defines prama in two ways. First, prama means knowledge that has both the characteristics of novelty and uncontradictoriness. This means that true knowledge is uncontradicted and original, i.e. it gives us new information. Secondly, prama simply means uncontradicted knowledge of objects, excluding or including memory. <ref>Brahma [https://sa.wikisource.org/wiki/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Sutra]</ref><ref>Brahma [https://archive.org/stream/BrahmaSutraBhashyaByAdiShankaracharyasanskrit.pdf/Brahma.Sutra.Bhashya.By.Adi.Shankaracharya.Sanskrit#mode/1up Sutras With Sankara Bhasyam]</ref>