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Line 102: − + − + − + − अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।। ३ ।। {अर्थापत्तिप्रामाण्यपरीक्षा}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref> + + + − + − + − 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== − − − 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 ॥ − + − शशशृङ्गधियो मौण्ड्यं निषेधे शिरसोऽस्य च । वस्त्वन्तरैरसंसृष्टः पदार्थः शून्यताधियः ॥ ११२ ॥+ − कारणत्वं पदार्थानामसद्वाक्यार्थकल्पने । अत्यन्ताननुभूतोऽपि बुद्ध्या योऽर्थः प्रकल्प्यते ॥ ११३ ॥+ − Knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>+
ShadPramanas (षड्प्रमाणाः) (view source)
Revision as of 00:51, 14 November 2018
, 00:51, 14 November 2018→Anupalabdhi Pramana
Annambhatta's Tarkasangraha, also ascertains the concept given by Nyaya sutras about Pratyaksha pramana. इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम्। <ref>Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Pratyakshanirupanam])</ref>
Annambhatta's Tarkasangraha, also ascertains the concept given by Nyaya sutras about Pratyaksha pramana. इन्द्रियार्थसन्निकर्षजन्यं ज्ञानं प्रत्यक्षम्। <ref>Tarkasamgraha ([https://sa.wikisource.org/wiki/%E0%A4%A4%E0%A4%B0%E0%A5%8D%E0%A4%95%E0%A4%B8%E0%A4%99%E0%A5%8D%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%B9%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A8%E0%A4%BF%E0%A4%B0%E0%A5%82%E0%A4%AA%E0%A4%A3%E0%A4%AE%E0%A5%8D Pratyakshanirupanam])</ref>
==== Prabhakara's Purva Mimamsa ====
Prabhakara defines 'Pratyaksha' in a unique way quite different from other siddhantas. According to him Pratyaksha is sakshath pratitihi' or direct apprehension. Each act of Prayaksha (perception) consists of three factors.<ref name=":2">Mm. Ganganatha Jha. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n46 ''The Prabhakara School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</ref>
# the direct apprehension of the object (which proceeds directly from sense organs in contact with the object).
# the apprehending person or subject
# the act of cognition or apprehension
This distinctive view of Prabhakara has been called the Triputipratyakshavada.
==अनुमानप्रमाणम् ॥ Anumana Pramana==
==अनुमानप्रमाणम् ॥ Anumana Pramana==
The second instrument of valid knowledge is Anumana Pramana.
The second instrument of valid knowledge is Anumana Pramana.
* Paurusheya : Puranas, dharma sastras, and smritis along with other words of rishis and elders. Basically paurusheya pramanas ultimately do not and should not contradict the Vedas.
* Paurusheya : Puranas, dharma sastras, and smritis along with other words of rishis and elders. Basically paurusheya pramanas ultimately do not and should not contradict the Vedas.
Shabda pramana is designated in various ways by the different schools of Indian Darshanas. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।</blockquote>Thus concludes the bhasyam of the 4 pramanas given by Nyaya sutras.
Shabda pramana is designated in various ways by the different schools of Indian Darshanas. Thus, it is "shabda", according to Naiyayikas and Mimamsakas, "Shastra" according to Vedantins, "Aptavachana" according to Samkhya and "Aagama" to Yoga darshana.<blockquote>तया च सर्वेषां व्यवहाराः प्रवर्तन्त इति । एवमेभिः प्रमाणैर्देवमनुष्यतिरश्च व्यवहाराः प्रकल्पन्ते नातोऽन्यथेति ।<ref name=":0" /></blockquote>Thus concludes the bhasya of the 4 pramanas given by Nyaya sutras.
==Arthaapatti Pramana==
==Arthaapatti Pramana==
Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti goes under various translations as presumption, postulation, supposition, implication, and assumption.
Arthapatti is the presumption of something for the explanation of a known fact. The word arthaapatti goes under various translations as presumption, postulation, supposition, implication, and assumption. Only the Mimamsakas (Prabhakara school) and Vedantins (Advaita) accept this pramana. Nyaya does not accept Arthapatti as given in sutra
Nyaya does not accept Arthapatti as follows
अर्थापत्तिः अप्रमाणं अनैकान्तिकत्वात् ।।३।।{अर्थापत्तिप्रामाण्यपरीक्षा}<ref>Nyaya Sutras ([https://sa.wikisource.org/wiki/%E0%A4%A8%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A8/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BF%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%83 Adhyaya 2 Ahnika 2])</ref>
==== Prabhakara Mimamsa ====
Prakarana Panchika, a commentary on the siddhantas of Prabhakara Guru school of Mimamsa defines Arthaapatti as follows <blockquote>अर्थापत्तिलक्षणम्। "विना कल्पनयाऽर्थेन दृष्टेनाऽनुपपन्नताम्। नयताऽदृष्टमर्थं या साऽर्थापत्तिस्तु कल्पना"।। 1 ।। इति।<ref>Prakarana Panchika by Shalikanatha Mishra (Prabhakara Guru's School) [https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AA%E0%A4%9E%E0%A5%8D%E0%A4%9A%E0%A4%BF%E0%A4%95%E0%A4%BE#%E0%A4%85%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A4%B0%E0%A4%BF%E0%A4%9A%E0%A5%8D%E0%A4%9B%E0%A5%87%E0%A4%A6:%E0%A5%A4 Arthapatti Parichedha]</ref></blockquote>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. What is presumed is said to be a distinct source of knowledge. Thus it a process of explaining an otherwise inexplicable phenomenon by the explanation of the fact itself is called Arthapatti.
==== Advaita Vedanta ====
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>
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>
'''फलमत उपपत्तेः । ( ब्रसू-३,२.३७ । )'''
'''फलमत उपपत्तेः । ( ब्रसू-३,२.३७ । )'''
Vedantaparibhasha of Dharmaraja Advarindra is taken
Vedantaparibhasha of Dharmaraja Adhvarindra
==Anupalabdhi or Abhava Pramana==
अभाव is accepted by Naiyāyikas as a separate पदार्थ and not as a pramana.<ref name=":1">Paper Presentation by Prof. K. Subrahmanayam titled ''[https://groups.google.com/d/msg/bvparishat/xY1Y-wdPeSo/CKzUaFPABwAJ Pramāṇas in Indian Philosophy]''</ref> 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" />
मृगतोयस्य विज्ञाने कारणत्वेन कल्प्यते । द्रव्यान्तरे विषाणं च शशस्यत्मा च कारणम् ॥ १११ ॥
In निरालम्बनवाद (श्लो<sup>०</sup> १०७-११३) of श्लोकवार्त्तिक Kumārila clearly states that अलातचक्र etc. is बौद्धार्थ –<ref name=":1" /><blockquote>स्वप्नादिप्रत्यये बाह्यं सर्वथा न हि नेष्यते ॥ १०७ ॥</blockquote><blockquote>सर्वत्रालम्बनं बाह्यं देशकालान्यथात्मकम् । जन्मन्येकत्र भिन्ने वा तथा कालान्तरेऽपि वा ॥ १०८ ॥</blockquote><blockquote>तद्देशो वान्यदेशो वा स्वप्नज्ञानस्य गोचरः । अलातचक्रेऽलातं स्याच्छीघ्रभ्रमणसंस्कृतम् ॥ १०९ ॥</blockquote><blockquote>गन्धर्वनगरेऽभ्राणि पूर्वदृष्टं गृहादि च । पूर्वानुभूततोयं च रश्मितप्तोषरं तथा ॥ ११० ॥</blockquote><blockquote>मृगतोयस्य विज्ञाने कारणत्वेन कल्प्यते । द्रव्यान्तरे विषाणं च शशस्यत्मा च कारणम् ॥ १११ ॥</blockquote><blockquote>शशशृङ्गधियो मौण्ड्यं निषेधे शिरसोऽस्य च । वस्त्वन्तरैरसंसृष्टः पदार्थः शून्यताधियः ॥ ११२ ॥</blockquote><blockquote>कारणत्वं पदार्थानामसद्वाक्यार्थकल्पने । अत्यन्ताननुभूतोऽपि बुद्ध्या योऽर्थः प्रकल्प्यते ॥ ११३ ॥</blockquote>Patañjali says सतो बुद्धिविषयान् प्रकाशयन्ति (they express things that are there in the mind) which clearly supports ‘बौद्धार्थ’. ‘बुद्धौ कृत्वा सर्वाश्चेष्टाः कर्ता धीरस्तन्वन्नीतिः’ (the scholar, who has got an intellect that spreads, would imagine all the process, i.e. related to prior and latter, the relation etc. in the intellect) etc. is the statement of Patañjali which also establishes the सिद्धान्त of बौद्धार्थ. Words like शशशृङ्गम्, गगनकुसुमम् etc. express things that are बौद्ध (imaginary) rather than real.
Patañjali advocates a third category, i.e., other than प्रमा and भ्रम, called विकल्प. प्रमा is यथार्थज्ञान (authoritative cognition) achieved through ''Pramāṇas'' whereas भ्रम or विपर्यय is the usage (and the connected cognition) that is borne from the usage and the cognition that follows but without the existence of the thing in question – शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः (यौ<sup>०</sup> सू<sup>०</sup> १-९) is the ''sūtra'' of Patañjali. शशशृङ्गम् etc. are examples. Such a cognition is possible when there is बौद्धार्थ. There is no बाह्यार्थ (outside / real thing) but due to the capacity of ''Śabda'' the cognition is generated. The same is expressed by Kumārila in श्लोकवार्त्तिकम् (चोदनासूत्रम् – ६)
अत्यन्तासत्यपि ज्ञानमर्थे शब्दः करोति हि। (even if the real thing is absolutely absent ''Śabda'' generates the cognition). Hence अत्यन्तासत् means अत्यन्ताभाव।
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.
In general understanding it is also the knowledge by which we immediately cognize the non-existence of an object, e.g. absence of rainfall indicates that the connection of cloud and the wind has not happened. <ref name=":42">M. Chandraiah. (2002) Ph. D. Thesis Title : ''[http://hdl.handle.net/10603/71380 Anupalabdhi as a Pramana. A Critical Study.]'' Tirupati : Venkateswara University</ref>
== Pramanas in Astika Darshanas ==
== Pramanas in Astika Darshanas ==
While what the shad pramanas are have been discussed here, [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)]] discusses which darshana accepts which pramanas as means for valid cognition along with the number of pramanas that they consider in their siddhanta.
While what the shad pramanas are have been discussed here, [[Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि)]] discusses which darshana accepts which pramanas as means for valid cognition along with the number of pramanas that they consider in their siddhanta.