8,246
edits
Changes
Jump to navigation
Jump to search
Line 110:
Line 110: − + + + + + + + + + + + + + + + + +
ShadPramanas (षड्प्रमाणाः) (view source)
Revision as of 19:32, 13 November 2018
, 19:32, 13 November 2018→Anupalabdhi Pramana
When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside. What is presumed is said to be a distinct source of knowledge.
When a given or perceived fact cannot be explained without some other fact we have to presuppose or postulate the existence of this other fact even though we do not perceive it. Example : when a particular person named Chaitra, known to be alive, is not found in his house, it is assumed that he must be somewhere outside. What is presumed is said to be a distinct source of knowledge.
==Anupalabdhi Pramana==
==Anupalabdhi Pramana==
According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />
According to Kumarila Bhatta Mimamsa and Advaita Vedanta Anupalabdhi is an independent pramana.<ref name=":32" />
In निरालम्बनवाद (श्लो<sup>०</sup> १०७-११३) of श्लोकवार्त्तिक Kumārila clearly states that अलातचक्र etc. is बौद्धार्थ –
स्वप्नादिप्रत्यये बाह्यं सर्वथा न हि नेष्यते ॥ १०७ ॥
सर्वत्रालम्बनं बाह्यं देशकालान्यथात्मकम् । जन्मन्येकत्र भिन्ने वा तथा कालान्तरेऽपि वा ॥ १०८ ॥
तद्देशो वान्यदेशो वा स्वप्नज्ञानस्य गोचरः । अलातचक्रेऽलातं स्याच्छीघ्रभ्रमणसंस्कृतम् ॥ १०९ ॥
गन्धर्वनगरेऽभ्राणि पूर्वदृष्टं गृहादि च । पूर्वानुभूततोयं च रश्मितप्तोषरं तथा ॥ ११० ॥
मृगतोयस्य विज्ञाने कारणत्वेन कल्प्यते । द्रव्यान्तरे विषाणं च शशस्यत्मा च कारणम् ॥ १११ ॥
शशशृङ्गधियो मौण्ड्यं निषेधे शिरसोऽस्य च । वस्त्वन्तरैरसंसृष्टः पदार्थः शून्यताधियः ॥ ११२ ॥
कारणत्वं पदार्थानामसद्वाक्यार्थकल्पने । अत्यन्ताननुभूतोऽपि बुद्ध्या योऽर्थः प्रकल्प्यते ॥ ११३ ॥
The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi. Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by the Bhattas and their close followers the Vedantins.
The concept of Abhava (negative existence) has been discussed in two forms, namely, actual presence or absence of a thing (reality) and knowledge of the same. Reality of existence is expressed by words such as asat, alika, nirupakhya etc, while the way of knowing it is expressed as Anupalabdhi. Simply put, negation is that there is some reality known as Abhava and the means to ascertain it is known as Anupalabdhi. Even though Kanada explains the concept of Abhava in his Vaiseshika sutras, the means of knowing it as as a pramana (Anupalabdhi) has been put forth by the Bhattas and their close followers the Vedantins.