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Pramanas in Astika Darshanas (आस्तिकदर्शन-प्रमाणानि) (view source)

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==== प्रत्यक्षानुमानौ ॥ Pratyaksha and Anumana ====
 
==== प्रत्यक्षानुमानौ ॥ Pratyaksha and Anumana ====
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<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>
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Advaitin uses Pratyaksha and Anumana pramanas to give evidence that Yogins realize Brahman as in this sutra. <blockquote>अपि संराधनेप्रत्यक्षानुमानाभ्याम् । ( ब्रसू-३,२.२३ ।) ( Brah. Sutr. 3.2.23)<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>).
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'''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" />
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'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 3.2.23'''<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" />).
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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" />).
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'''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" />).
    
==== उपमानम् ॥ Upamana ====
 
==== उपमानम् ॥ Upamana ====
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<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" />
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<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" />).
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'''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" />
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'''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" />).
    
====अर्थापत्तिः ॥ Arthapatti====
 
====अर्थापत्तिः ॥ Arthapatti====
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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&#x5B;Sanskrit-English&#x5D;.pdf ''<nowiki>Vedanta Paribhasa of Dharmaraja Adhvarindra]</nowiki>'' Calcutta] : Ramkrishna Mission, Sarada Pitha, Belur Math</ref>)
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फलमत उपपत्तेः । ( ब्रसू-३,२.३७ । )<ref name=":2" />
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The fruit (of action) is from Him, this being the logical position.(Page 640 of Reference<ref name=":14" />)
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'''शाङ्करभाष्यम्॥Shankara Bhashya for Sutra 3.2.37'''
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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.
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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>&#x5B;Sanskrit-English&#x5D;.pdf ''Vedanta Paribhasa of Dharmaraja Adhvarindra]'' Calcutta] : Ramkrishna Mission, Sarada Pitha, Belur Math</ref>)
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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   
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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>
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