[Advaita-l] anumAna-pramANa

[Sudhanshu Shekhar]

Namaste Chandramouli ji.

//In the illustration under consideration, this translates to अग्नि (agni).
Thus अग्नि (agni) is the anumiti-karaNa. It is not as if this is not at all
present. Smoke is pervaded by agni through and through.//

As per VedAnta ParibhAshA, it is the vyApti-jnAna which is anumiti-karaNa.
agni is not jnAna. It is a vastu. agni is the vishaya of anumiti-jnAna. By
no logic can a vastu agni be stated as vyApti-jnAna i.e. anumiti-karaNa.

vyApti-jnAnatvena vyApti-jnAna means
vyApti-jnAna-tva-avachchhinna-vyApti-jnAna is stated as anumiti-karaNa and
not vishayatva-avachchhinna or pratiyogitA-avachchhinna etc. It has got
nothing to do with agni.

vyApti-jnAna means a jnAna which has vyApti as the vishaya. ghaTa-jnAna
means a jnAna which has ghaTa as the vishaya. Likewise.

vyApti is separately defined as
व्याप्तिश्चाशेषसाधनाश्रयाश्रितसाध्यसामानाधिकरण्यरूपा।

A jnAna which has vyApti as vishaya is called vyApti-jnAna and that is
stated in VP to be anumiti-karaNa. I don't understand what does agni have
to do here.

//The PanchapAdika and VivaraNa statements cited by you can now be seen. In
my understanding उद्बुद्ध-व्याप्ति-संस्कार-सहित-लिङ्ग-ज्ञान
(udbuddha-vyApti-saMskAra-sahita-li~Nga-j~nAna) practically translates to
// **व्याप्तिज्ञानत्वेन व्याप्तिज्ञान** (vyAptij~nAnatvena vyAptij~nAna)
(Translation ;; knowledge of invariable concomitance (vyapti) purely in its
character as the knowledge of invariable concomitance)// . Terminology may
be different.//

As per my understanding, both are different like chalk and cheese.

Regards.
Sudhanshu Shekhar.