Changes

=== Samanyatodrshtam (सामान्यतोदृष्टम्) ===

=== Samanyatodrshtam (सामान्यतोदृष्टम्) ===

<blockquote>सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति म तथा चाऽऽदित्यस्य । तस्मादस्त्य प्रत्यक्षाऽप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it. (Page 26 of Reference <ref name=":6" />)<blockquote>सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गमयते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति ।(Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana is that in which, the relation between the Linga and Lingi being imperceptible, the imperceptible Lingi is inferred from the similarity of the Linga to something else. e.g. When the Atma is inferred from Desire. Desire is a Quality and Qualities always inhere in substances. Similarity of Desire to other qualities which inhere in substances, leads to the Anumana that that Substance in which Desire inheres is the Atma. (Page 27 of Reference <ref name=":6" />)   

<blockquote>सामान्यतो दृष्टं व्रज्यापूर्वकम् अन्यत्र दृष्टस्य अन्यत्र दर्शनमिति तथा चाऽऽदित्यस्य । तस्मात् अस्ति अप्रत्यक्षा अपि आप्यादित्यस्य व्रज्येति। (Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana (is that in which the inference is based on a general observation) e.g. we have observed in all cases that we see a thing in a place different from where we saw it before only when it has moved; from such general observation we infer that the sun must be moving, even though we cannot perceive it. (Page 26 of Reference <ref name=":6" />)<blockquote>सामान्यतो दृष्टं नाम, यत्राप्रत्यक्षे लिङ्गलिङ्गिनोः सम्बन्धे केनचिदर्थेन लिङ्गस्य सामान्यादप्रत्यक्षो लिङ्गी गमयते । यथेच्छादिभिरात्मा । इच्छादयो गुणाः । गुणाश्च द्रव्यसंस्थानाः । तद्यदेषां स्थानं स आत्मेति ।(Page 65 and 66 of Reference <ref name=":5" />)</blockquote>Samanyatodrsta Anumana is that in which, the relation between the Linga and Lingi being imperceptible, the imperceptible Lingi is inferred from the similarity of the Linga to something else. e.g. When the Atma is inferred from Desire. Desire is a Quality and Qualities always inhere in substances. Similarity of Desire to other qualities which inhere in substances, leads to the Anumana that that Substance in which Desire inheres is the Atma. (Page 27 of Reference <ref name=":6" />)   

==Shabda Pramana==

==Shabda Pramana==

Shabda literally means verbal knowledge. Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought.  "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana.  This knowledge depends on reliable authority and also on aakaksha, yogyata and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge.  "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.

Shabda literally means verbal knowledge. Shabda pramana is also called as Agama pramana, sastra pramana according to the school of thought.  "sabdha vijnanata samyag sannikrsharta anubhavah agamaha" that evidence about objects realized by the power of words and sentences is called Shabhda pramana.  This knowledge depends on reliable authority and also on aakaksha, yogyata and aasatti of a sentence. Different sounds such as those arising from musical instruments and bamboos also contribute to the realization of this knowledge.  "Agama," literally means "that which has come", contextually it means that evidence which is realized by the process of understanding scriptures from rishis who constitute reliable authority.  Agama pramanas are divided in two parts - Apaurusheya and Paurusheya.  Vedas, upanishadas, puranas, dharma sastras, and smritis are "apaurusheya,” or of non human origin.   The words of rishis and elders constitute "paurusheya pramanas.   Basically paurusheya pramanas ultimately do not contradict the Vedas.