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Line 128: − + + + + − <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).(Page 911 of Reference <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. (Page 911 of Reference <ref name=":14" />). −
Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)
Revision as of 17:54, 30 November 2018
, 17:54, 30 November 2018→Advaita Vedanta
=== 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'''
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 clarifies the usage of the pramanas as given below.
Sri Shankaracharya in his Bhashya for the Brahmasutras clarifies the usage of the pramanas as given below.
<blockquote>ब्रूमः परमात्मैवायमङ्गुष्ठमात्रपरिमितः पुरुषो भवितुमर्हति। कस्मात् शब्दात् ईशानो भूतभव्यस्य इति।</blockquote>
<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" />).
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 ====
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" />).
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" />).
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.(Page 910 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'''
'''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>
<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" />).
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 ====
====अर्थापत्तिः ॥ Arthapatti====
====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" />)
<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" />)