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Line 111: − + − + − + + + + + + + − + + + + + + + + + + + + − '''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 4.4.20'''<blockquote>दर्शयतश्च विकारावर्तित्वं परस्य ज्योतिषः '''श्रुतिस्मृती''' न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः इति न तद्भासयते सूर्यो न शशाङ्को न पावकः इति च। तदेवं विकारावर्तित्वं परस्य ज्योतिषः प्रसिद्धमित्यभिप्रायः।।<ref name=":13" /></blockquote>The Upanishadic and Smrti texts also show that the supreme Light is transcendental to all changes, in such passages as, " There the sun does not shine, neither do the moon and the stars, nor do these flashes of lightning shine. How can this fire (blaze)?. He shining, all these shine; through His lustre all these are variously illumined.<ref name=":14" />+ − + + + + + + − '''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 4.4.21'''<blockquote>इतश्च न निरङ्कुशं विकारालम्बनानामैश्वर्यम् यस्मात् भोगमात्रमेव एषाम् अनादिसिद्धेनेश्वरेण समानमिति श्रूयते तमाहापो वै खलु मीयन्ते लोकोऽसौ इति स यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति इत्यादिभेदव्यपदेशलिङ्गेभ्यः।।<ref name=":13" /></blockquote>Here is an additional reason to show that those who hold on to the effect (i.e., the conditioned Brahman or Saguna Brahman) do not get unfettered powers; for from the indicatory marks declaring their difference as contained in the Upanishadic passages it is clear that all that they have in common with the eternally existing Devatas is an equality of experience only.<ref name=":14" />+ − ====अर्थापत्तिः ॥ Arthapatti====+ − − Shankara Bhashya for Brahma sutra : 3.2.37<ref name=":2">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 + + + + +
Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)
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Pramanas in Astika Darshanas (Samskrit : आस्तिकदर्शन-प्रमाणानि) refers to discussion about the number and kind of pramanas accepted particularly by the Astika Darshanas which are six in number, viz., Samkhya, Yoga, Nyaya, Vaiseshika, Purva and Uttara Mimamsa texts.
Pramanas in Astika Darshanas (Samskrit : आस्तिकदर्शन-प्रमाणानि) refers to discussion about the number and kind of pramanas accepted particularly by the Astika Darshanas which are six in number, viz., Samkhya, Yoga, Nyaya, Vaiseshika, Purva and Uttara Mimamsa texts.
=== शब्दः ॥ Shabda ===
=== शब्दः ॥ Shabda ===
<blockquote>आप्तोपदेशः शब्दः । सांख्यसूत्र-१.१०१ । (शब्द लक्षणं)<ref name=":3" /></blockquote><blockquote>āptōpadēśaḥ śabdaḥ । sāṁkhyasūtra-1.101 । (śabda lakṣaṇaṁ)</blockquote>Aptopadesa (the specific words or testimony) is a declaration by one worthy (to be believed) and constitutes Shabda Pramana (Verbal Testimony).
<blockquote>आप्तोपदेशः शब्दः । सांख्यसूत्र-१.१०१ । (शब्द लक्षणं)<ref name=":3" /></blockquote><blockquote>āptōpadēśaḥ śabdaḥ । sāṁkhyasūtra-1.101 । (śabda lakṣaṇaṁ)</blockquote>Aptopadesa (the specific words or testimony) is a declaration by one trustworthy (to be believed) and constitutes Shabda Pramana (Verbal Testimony).
'''Samkhya Karika'''
'''Samkhya Karika'''
'''Vyasa Bhasya'''<blockquote>इन्द्रियप्रणालिकया चित्तस्य बाह्यवस्तूपरागात्तद्विषया सामान्यविशेषात्मनोऽर्थस्य विशेषावधारणप्रधाना वृत्तिः प्रत्यक्षं प्रमाणम् । फलमविशिष्टः पौरुषेयश्चित्तवृत्तिबोधः ।</blockquote><blockquote>indriyapraṇālikayā cittasya bāhyavastūparāgāttadviṣayā sāmānyaviśēṣātmanō'rthasya viśēṣāvadhāraṇapradhānā vr̥ttiḥ pratyakṣaṁ pramāṇam । phalamaviśiṣṭaḥ pauruṣēyaścittavr̥ttibōdhaḥ ।</blockquote><blockquote>अनुमेयस्य तुल्यजातीयेष्वनुवृत्तो भिन्नजातीयेभ्यो व्यावृत्तः सम्बन्धो यस्तद्विषया सामान्यावधारणप्रधाना वृत्तिरनुमानम् । यथा देशान्तरप्राप्तेर्गतिमच्चन्द्रतारकं चैत्रवत्, विन्ध्यश्चाप्राप्तिरगतिः ।</blockquote><blockquote>anumēyasya tulyajātīyēṣvanuvr̥ttō bhinnajātīyēbhyō vyāvr̥ttaḥ sambandhō yastadviṣayā sāmānyāvadhāraṇapradhānā vr̥ttiranumānam । yathā dēśāntaraprāptērgatimaccandratārakaṁ caitravat, vindhyaścāprāptiragatiḥ ।</blockquote><blockquote>आप्तेन दृष्टोऽनुमितः वा अर्थः परत्र स्वबोधसङ्क्रान्तये शब्देनोपदिश्यते । शब्दात्तदर्थविषया वृत्तिः श्रोतुरागमः । यस्याश्रद्धेयार्थो वक्ता न दृष्टानुमितार्थः स आगमः प्लवते । (Vyay. Bhas. for Yoga. Sutr. 1.7)<ref name=":0" /></blockquote><blockquote>āptēna dr̥ṣṭō'numitaḥ vā arthaḥ paratra svabōdhasaṅkrāntayē śabdēnōpadiśyatē । śabdāttadarthaviṣayā vr̥ttiḥ śrōturāgamaḥ । yasyāśraddhēyārthō vaktā na dr̥ṣṭānumitārthaḥ sa āgamaḥ plavatē । (Vyay. Bhas. for Yoga. Sutr. 1.7)</blockquote>Summarizing the Vyasa Bhashya given above, an object naturally has generic (सामान्या) and specific (विशेषः) attributes. The Pratyaksha pramama considers the specific aspect of the object. Chitta when affected by the external object through the path of sense-organs gives rise to a function with the specific attribute of that object. Such a function is called Pratyaksha pramana. The effect of Pratyaksha pramana ultimately is that the Purusha cognises the function of Chitta (चित्तवृत्तिबोधः).<ref name=":6">Mm. Ganganatha Jha. (1907) The Yoga Darsana. The Sutras of Patanjali with the Bhasya of Vyasa. Translated into English with Notes ([https://archive.org/details/YogaSutrasOfPatanjaliBhashyaOfVyasaGanganathaJha1907/page/n29 Pada 1])</ref>
'''Vyasa Bhasya'''<blockquote>इन्द्रियप्रणालिकया चित्तस्य बाह्यवस्तूपरागात्तद्विषया सामान्यविशेषात्मनोऽर्थस्य विशेषावधारणप्रधाना वृत्तिः प्रत्यक्षं प्रमाणम् । फलमविशिष्टः पौरुषेयश्चित्तवृत्तिबोधः ।</blockquote><blockquote>indriyapraṇālikayā cittasya bāhyavastūparāgāttadviṣayā sāmānyaviśēṣātmanō'rthasya viśēṣāvadhāraṇapradhānā vr̥ttiḥ pratyakṣaṁ pramāṇam । phalamaviśiṣṭaḥ pauruṣēyaścittavr̥ttibōdhaḥ ।</blockquote><blockquote>अनुमेयस्य तुल्यजातीयेष्वनुवृत्तो भिन्नजातीयेभ्यो व्यावृत्तः सम्बन्धो यस्तद्विषया सामान्यावधारणप्रधाना वृत्तिरनुमानम् । यथा देशान्तरप्राप्तेर्गतिमच्चन्द्रतारकं चैत्रवत्, विन्ध्यश्चाप्राप्तिरगतिः ।</blockquote><blockquote>anumēyasya tulyajātīyēṣvanuvr̥ttō bhinnajātīyēbhyō vyāvr̥ttaḥ sambandhō yastadviṣayā sāmānyāvadhāraṇapradhānā vr̥ttiranumānam । yathā dēśāntaraprāptērgatimaccandratārakaṁ caitravat, vindhyaścāprāptiragatiḥ ।</blockquote><blockquote>आप्तेन दृष्टोऽनुमितः वा अर्थः परत्र स्वबोधसङ्क्रान्तये शब्देनोपदिश्यते । शब्दात्तदर्थविषया वृत्तिः श्रोतुरागमः । यस्याश्रद्धेयार्थो वक्ता न दृष्टानुमितार्थः स आगमः प्लवते । (Vyay. Bhas. for Yoga. Sutr. 1.7)<ref name=":0" /></blockquote><blockquote>āptēna dr̥ṣṭō'numitaḥ vā arthaḥ paratra svabōdhasaṅkrāntayē śabdēnōpadiśyatē । śabdāttadarthaviṣayā vr̥ttiḥ śrōturāgamaḥ । yasyāśraddhēyārthō vaktā na dr̥ṣṭānumitārthaḥ sa āgamaḥ plavatē । (Vyay. Bhas. for Yoga. Sutr. 1.7)</blockquote>Summarizing the Vyasa Bhashya given above, an object naturally has generic (सामान्या) and specific (विशेषः) attributes. The Pratyaksha pramama considers the specific aspect of the object. Chitta when affected by the external object through the path of sense-organs gives rise to a function with the specific attribute of that object. Such a function is called Pratyaksha pramana. The effect of Pratyaksha pramana ultimately is that the Purusha cognises the function of Chitta (चित्तवृत्तिबोधः).<ref name=":6">Mm. Ganganatha Jha. (1907) The Yoga Darsana. The Sutras of Patanjali with the Bhasya of Vyasa. Translated into English with Notes ([https://archive.org/details/YogaSutrasOfPatanjaliBhashyaOfVyasaGanganathaJha1907/page/n29 Pada 1])</ref>
Further Anumana or Inference is explained. There is a certain relationship which is common (अनुवृत्तिः) to all homogenous objects (तुल्यजातीयेषु) and dissociated (व्यावृत्तः) from the heterogenous ones (भिन्नजातीयेषु). Anumana is that function having the above said relationship for its object concerned chiefly with the ascertainment (अवधारणप्रधाना) of its generic attribute. For e.g. a person, say Chaitra, changes his position only through movement. Similarly when we see planets changing their positions we infer that there is movement, just like in Chaitra, which cannot be perceived. On the other hand, Vidhya mountain does not change its position so we infer that there is no movement.<ref name=":6" />
Further Anumana or Inference is explained. There is a certain relationship which is common (अनुवृत्तिः) to all homogenous objects (तुल्यजातीयेषु) and dissociated (व्यावृत्तः) from the heterogenous ones (भिन्नजातीयेषु). Anumana is that function having the above said relationship for its object concerned chiefly with the ascertainment (अवधारणप्रधाना) of its generic attribute. For e.g. a person, say Chaitra, changes his position only through movement. Similarly when we see grahas (ग्रहाः | planets) changing their positions we infer that there is movement, just like in Chaitra, which cannot be perceived. On the other hand, Vidhya mountain does not change its position so we infer that there is no movement.<ref name=":6" />
A certain object, having been either perceived or inferred by an authoritative person, is verbally expressed for the sake of transferring that cognition to another person. Vrtti (function of the object) generated by verbal transfer of cognition is Agama for the listener. That Agama given by an untrustworthy person, who has neither seen nor inferred an object fails.<ref name=":6" />
A certain object, having been either perceived or inferred by an authoritative person, is verbally expressed for the sake of transferring that cognition to another person. Vrtti (function of the object) generated by verbal transfer of cognition is Agama for the listener. That Agama given by an untrustworthy person, who has neither seen nor inferred an object fails.<ref name=":6" />
<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n21 Page 21] of Reference<ref name=":10" />).
<blockquote>सत्संप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षम्...१,१.४ (Mima. Sutr. 1.1.4)<ref name=":1">Mimamsa [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A5%80%E0%A4%AE%E0%A4%BE%E0%A4%82%E0%A4%B8%E0%A4%BE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF Sutras]</ref></blockquote>A contact between an object and indriyas generates Knowledge for Purusha and it is called Pratyaksha. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n21 Page 21] of Reference<ref name=":10" />).
Prabhakara defines Pratyaksha as Sakshath pratitihi (साक्षात् प्रतीतिः । direct apprehension) pertaining to the apprehended object, to the apprehending person and to the act of apprehension itself, thus we see three factors in each act of Pratyaksha or Perception. This distinctive view of Prabhakara has been called Triputipratyakshavada.
Prabhakara defines Pratyaksha as Sakshath pratitihi (साक्षात् प्रतीतिः । direct apprehension) pertaining to the apprehended object, to the apprehending person and to the act of apprehension itself, thus we see three factors in each act of Pratyaksha or Perception. This distinctive view of Prabhakara has been called [[Triputipratyakshavada (त्रिपुटिप्रत्यक्षवादः)|Triputipratyakshavada]].
==== शब्दः ॥ Shabda - Vedas ====
==== शब्दः ॥ Shabda - Vedas ====
<blockquote>औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानम् उपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् -१.१.५<ref name=":1" /></blockquote>On the other hand, the relation of the word with its meaning is eternal. Consequently Upadesha (injunctions or vedopadesa) is the means of knowing dharma and it is undeviated in regard to objects not perceived by other means of knowledge. It is authoritative specially as it is independent according to Badarayana. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Page 23] of Reference<ref name=":10">Mm. Ganganatha Jha. (1916) [https://archive.org/details/in.ernet.dli.2015.274358 The Purva Mimamsa Sutras of Jaimini. Chapters 1 -3.] Allahabad : The Panini Office</ref>).
<blockquote>औत्पत्तिकस् तु शब्दस्यार्थेन संबन्धस् तस्य ज्ञानम् उपदेशोऽव्यतिरेकश् चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात् -१.१.५<ref name=":1" /></blockquote>On the other hand, the relation of the word with its meaning is eternal. Consequently Upadesha (injunctions or vedopadesa) is the means of knowing dharma and it is undeviated in regard to objects not perceived by other means of knowledge. It is authoritative specially as it is independent according to Badarayana. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n22 Page 23] of Reference<ref name=":10">Mm. Ganganatha Jha. (1916) [https://archive.org/details/in.ernet.dli.2015.274358 The Purva Mimamsa Sutras of Jaimini. Chapters 1 -3.] Allahabad : The Panini Office</ref>).
==== शब्दः ॥ Shabda - Smrtis ====
==== शब्दः ॥ Shabda (Smrtis) and अनुमानम् ॥ Anumana ====
<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२<ref name=":1" /></blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be understood that Anumana is also a pramana accepted by Mimamsakaras. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72] of Reference <ref name=":10" />).
<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२<ref name=":1" /></blockquote>But on account of Karta (teacher and preacher of Veda and Smrtis) being the same, inference would be that Smrti is also pramana just like the Vedas. By this sutra it can be understood that Anumana is also a pramana accepted by Mimamsakaras. (See [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72] of Reference <ref name=":10" />).
Brahmasutras are the primary source of concepts for the three associated Vedanta schools. The Advaita Vedanta siddhanta accepts all the six pramanas similar to Kumarila Bhatta's Mimamsa. However, the Dvaita and Visishtadvaita base their doctrines only on three pramanas, namely Pratyaksha, Anumana and Shabda. None of these schools explicitly mention the Pramanas but one can understand from their logical presentations as to what pramanas are accepted by them.
Brahmasutras are the primary source of concepts for the three associated Vedanta schools. The Advaita Vedanta siddhanta accepts all the six pramanas similar to Kumarila Bhatta's Mimamsa. However, the Dvaita and Visishtadvaita base their doctrines only on three pramanas, namely Pratyaksha, Anumana and Shabda. None of these schools explicitly mention the Pramanas but one can understand from their logical presentations as to what pramanas are accepted by them.
=== Advaita Vedanta ===
=== Vedanta Schools ===
Sri Shankaracharya in his Bhashya for the Brahmasutras
Sri Shankaracharya in his Bhashya for the Brahmasutras clarifies the usage of the pramanas as given below.
==== शब्दः ॥ Shabda ====
==== शब्दः ॥ Shabda ====
<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>शब्दाद् एव प्रमितः । (Brah. Sutr. 1.3.24)<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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%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%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%83_%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83 Adhyaya 1 Pada 3])</ref></blockquote>From the very word itself it follows that the measured One is the Supreme Self. (Page 202 of Reference <ref name=":14" />).
'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 1.3.24'''
<blockquote>ब्रूमः परमात्मैवायमङ्गुष्ठमात्रपरिमितः पुरुषो भवितुमर्हति। कस्मात् शब्दात् ईशानो भूतभव्यस्य इति।</blockquote>
Here in the context of proving that the Supreme Self alone can be the Purusha, of the size of a thumb, that which participates in punarjanma or transmigration - Shankara says that the proof is from the Shabda or Text itself, from the very term "Ishana" used in the Upanishad, it is gathered that Supreme Self is the absolute ruler of the past and the future.(Page 202 of Reference <ref name=":14" />).
==== Sribhashyam<ref>Sribhashyam Adhyaya 1 Part 3 ([https://ia800106.us.archive.org/10/items/SriBhashyaOfRamanujaRangacharyaM.VaradaRajaAiyangarM.B.Vol2/Sri%20Bhashya%20of%20Ramanuja%20Rangacharya%20M.%20Varada%20Raja%20Aiyangar%20M.%20B.%20Vol%202.pdf Sutra 23])</ref> ====
==== प्रत्यक्षानुमानौ ॥ Pratyaksha and Anumana ====
==== प्रत्यक्षानुमानौ ॥ Pratyaksha and Anumana ====
<blockquote>अपि संराधनेप्रत्यक्षानुमानाभ्याम् । ( ब्रसू-३,२.२३ ।) ( Brah. Sutr. 3.2.23)<ref name=":2" /></blockquote>'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 3.2.23'''<blockquote>कथं पुनरवगम्यते संराधनकाले पश्यन्तीति प्रत्यक्षानुमानाभ्याम् श्रुतिस्मृतिभ्यामित्यर्थः। </blockquote>Another reference of Pratyaksha and Anumana attributed to Shruti and Smrti is as follows. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( ब्रसू-४,४.२० । ) ( Brah. Sutr. 4.4.20)<ref name=":13">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%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 Adhyaya 4 Pada 4])</ref></blockquote>Meaning : And direct knowledge (Shrutis and Upanishads) and Inference (Smrti) show thus.<ref name=":14">Swami Gambhirananda. (1956) ''[https://archive.org/stream/BrahmaSutraBhasyaGambhirananda/Brahma-sutra-bhasya-Of-Sri-Sankaracarya_Gambhirananda#page/n940/mode/1up Brahma Sutra Bhashya of Sri Sankaracharya.]'' Almora : Advaita Ashrama</ref>
A Vedantin uses Pratyaksha and Anumana pramanas to give evidence that Yogins realize Brahman as in this sutra. <blockquote>अपि संराधनेप्रत्यक्षानुमानाभ्याम् । ( Brah. Sutr. 3.2.24)<ref name=":2" /></blockquote>Moreover, Brahman is realized in samadhi, as is known from direct revelation and inference. (Page 629 of Reference <ref name=":14">Swami Gambhirananda. (1956) ''Brahma Sutra Bhashya of Sri Sankaracharya.'' Almora : Advaita Ashrama</ref>).
'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 3.2.24'''
<blockquote>कथं पुनरवगम्यते संराधनकाले पश्यन्तीति प्रत्यक्षानुमानाभ्याम् श्रुतिस्मृतिभ्यामित्यर्थः। </blockquote>
When questioned : How, again, it is known that they experience this during such adoration? For that the Vedantin replies "From direct revelation and inference", that is to say from Vedic texts and Smrtis. (Page 629 of Reference<ref name=":14" />).
==== Sribhashyam<ref>Sri Bhashya (Adhyaya 3 Adhikarana 5) [https://ia800109.us.archive.org/35/items/SriBhashyaOfRamanujaRangacharyaM.VaradaRajaAiyangarM.B.Vol3/Sri%20Bhashya%20of%20Ramanuja%20Rangacharya%20M.%20Varada%20Raja%20Aiyangar%20M.%20B.%20Vol%203.pdf Sutra 23]</ref> ====
Another reference of Pratyaksha and Anumana attributed to Shruti and Smrti is as follows. <blockquote>दर्शयतश् चैवं प्रत्यक्षानुमाने । ( ब्रसू-४,४.२० । ) ( Brah. Sutr. 4.4.20)<ref name=":13">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%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 Adhyaya 4 Pada 4])</ref></blockquote>Meaning : And direct knowledge and Inference show thus. (Page 910 of Reference <ref name=":14" />).
'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 4.4.20'''
<blockquote>दर्शयतश्च विकारावर्तित्वं परस्य ज्योतिषः '''श्रुतिस्मृती''' न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः इति न तद्भासयते सूर्यो न शशाङ्को न पावकः इति च। तदेवं विकारावर्तित्वं परस्य ज्योतिषः प्रसिद्धमित्यभिप्रायः।।<ref name=":13" /></blockquote>
The Upanishadic and Smrti texts also show that the supreme Light is transcendental to all changes, in such passages as, " There the sun does not shine, neither do the moon and the stars, nor do these flashes of lightning shine. How can this fire (blaze)?. He shining, all these shine; through His lustre all these are variously illumined.(Page 910 of Reference <ref name=":14" />).
==== Sribhashyam<ref>Sri Bhashyam (Adhyaya 4 Adhikarana 4) [https://ia800109.us.archive.org/35/items/SriBhashyaOfRamanujaRangacharyaM.VaradaRajaAiyangarM.B.Vol3/Sri%20Bhashya%20of%20Ramanuja%20Rangacharya%20M.%20Varada%20Raja%20Aiyangar%20M.%20B.%20Vol%203.pdf Sutra 20]</ref> ====
==== उपमानम् ॥ Upamana ====
==== उपमानम् ॥ Upamana ====
<blockquote>भोगमात्रसाम्यलिङ्गाच् च । ( ब्रसू-४,४.२१ । ) ( Brah. Sutr. 4.4.21)<ref name=":13" /></blockquote>Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers).<ref name=":14" />
====अर्थापत्तिः ॥ Arthapatti====
<blockquote>फलमत उपपत्तेः । ( ब्रसू-३,२.३७ । )<ref name=":2" /></blockquote>The fruit (of action) is from Him, this being the logical position.(Page 640 of Reference<ref name=":14" />)
'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 3.2.37'''
Shankara Bhashya for Brahma sutra : 3.2.37<ref name=":2">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 Arthapatti as an accepted Pramana by Vedantins.<blockquote>अथोच्येत मा भूत्कर्मानन्तरं फलोत्पादः कर्मकार्यादपूर्वात्फलमुत्पत्स्यत इति तदपि नोपपद्यते अपूर्वस्याचेतनस्य काष्ठलोष्टसमस्य चेतनेनाप्रवर्तितस्य प्रवृत्त्यनुपपत्तेः तदस्तित्वे एव प्रमाणाभावात् अर्थापत्तिः प्रमाणमिति चेत् न ईश्वरसिद्धेरर्थापत्तिक्षयात्।।</blockquote>See page 641 of Reference 19 for translation.
Sribhasya for 3.3.37<ref>Sri Bhashyam [https://archive.org/details/Sribhashya_of_Ramanuja-VS_Abhyankar_Parts_1_2/page/n506 3.2.37]</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) [<nowiki>http://estudantedavedanta.net/Vedanta%20Paribhasa%20of%20Dharmaraja%20Adhvarindra%20-%20Swami%20Madhavananda%20</nowiki>[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>)
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>
[https://archive.org/details/vedantasutraswit00badaiala/page/n5 SriBhasyam] English
[https://archive.org/details/Sribhashya_of_Ramanuja-VS_Abhyankar_Parts_1_2/page/n15 Sri Bhasyam Sanskrit]
== Verses and Meanings ==
== Verses and Meanings ==