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Line 56: − '''शब्दाद् एव प्रमितः । ( ब्रसू-१,३.२३ । )'''+ + + − '''आनुमानिकम् अप्य् एकेषाम् इति चेन् न शरीर-रूपक-विन्यस्त-गृहीतेर् दर्शयति च । ( ब्रसू-१,४.१ । )'''+ − + − ====Advaitha Vedanta====
Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)
Revision as of 17:10, 13 November 2018
, 17:10, 13 November 2018→Prabhakara Mimamsa (5 Pramanas)
==Purva Mimamsa (5 Pramanas) ==
==Purva Mimamsa (5 Pramanas) ==
Jaimini's Mimamsa sutras firmly affirm that Vedas are the source of Dharma and explain in detail the pramanatva of Vedas and Smrtis. Mimamsa does not define
Jaimini's Mimamsa sutras firmly affirm that Vedas are the source of Dharma and explain in detail the pramanatva of Vedas and Smrtis.
'''Pratyaksha Pramana'''<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.<ref name=":2">Mm. Ganganatha Jha. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n32 ''The Prabhakara School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</ref>
'''Pratyaksha Pramana'''<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.<ref name=":2">Mm. Ganganatha Jha. (Reprint 1978) [https://archive.org/details/jha-purvamimamsa_201412/page/n32 ''The Prabhakara School of Purva Mimamsa''.] Delhi : Motilal Banarsidass Publishers</ref>
'''Shabda Pramana''' - Smrtis
'''Shabda Pramana''' - Smrtis
<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</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 inferred that Anumana is also a pramana accepted by Mimamsakaras. [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72]<ref name=":10" />.
<blockquote>अपि वा कर्तृसामान्यात् प्रमाणम् अनुमानं स्यात् -१,३.२</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. [https://archive.org/details/in.ernet.dli.2015.274358/page/n71 Page 72]<ref name=":10" />.
While Pratyaksha, Anumana and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Upamana and Arthapatti by Mimamsakas
While Pratyaksha, Anumana and Shabda pramanas have been explicitly mentioned in the sutras, the others such as Upamana and Arthapatti are not expressed in sutras in Mimamsa. However Arthapatti has been explained in the authoritative commentary of Mimamsa, the Shabara bhyasya as follows<blockquote>उपदेशानर्थक्यं मा भूद् इत्य् अर्थापत्तिर् भविष्यतीति. उच्यते, नोपदेशानर्थक्यस्यैतत् सामर्थ्यम्, यद् अन्तरेण फलवचनम्, यागस्य प्रीतिः फलम् अवगम्येत. कामम् अस्यानर्थक्यं भवतु{*५/१७०*}<ref>Shabara Bhashya ([https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A4%AC%E0%A4%B0%E0%A4%AD%E0%A4%BE%E0%A4%B7%E0%A5%8D%E0%A4%AF%E0%A4%AE%E0%A5%8D_%E0%A5%AC-%E0%A5%AD_%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%BE%E0%A4%83 Adhyayas 6 and 7])</ref></blockquote>Two more instances of Arthapatti found in same page as above.
=== Prabhakara Mimamsa (5 Pramanas) ===
=== Prabhakara Mimamsa (5 Pramanas) ===
== 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>
====Advaitha Vedanta====
A more recent text Vedanta Paribhasha discusses Arthapatti as follows
इदानीमर्थापत्तिर्निरूप्यते। तत्रोपपद्यज्ञानेनोपपादककल्पनमर्थापत्तिः। तत्रोपपद्यज्ञानं करणम्, उपपादकज्ञानं फलम्।
'''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] । )'''
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>)
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>
== Reference ==
== Reference ==