ॐ गुरुपरमात्मने नमः
yuktis for manana
These yuktis are given in a footnote to āvarta 25 of the samskr̥ta vicāra sāgara.
anumāna
- जीवो ब्रह्म, सच्चिदानन्दस्वरूपत्वात्, ईश्वरवत्
- यथा घटाकाशमठाकाशयोः घटमठोपाधी विना न स्वतो भेदोऽस्ति, तथा अन्तःकरणमायारूपोपाधी अन्तरा जीवब्रह्मणोरपि भेदो नैव सिद्ध्यति
anumāna statements take the form: A is because of B, like C.
- jīva is brahman, due to being of the nature of sat-cit-ānanda, like īśvara
- jīva and brahman’s bheda is mithyā, due to the upādhis of antaḥkaraṇa and māyā, like the difference between ghaṭākāśa and maṭhākāśa is due to the upādhis of ghaṭa and maṭha.
upamāna
- यथा घटाकाशमठाकाशयोः उपाधी विना न स्वतो भेदः अस्ति, तथा अन्तःकरणमायोपाधी अन्तरा जीवब्रह्मणोः अपि भेदो नैव सिद्ध्यति
- यथा बिम्बप्रतिबिम्बयोः भेदो मिथ्या, तथा जीवब्रह्मणोरपि
upamāna statements take the form: A is like B, due to similarity C.
- Just as ghaṭākāśa and maṭhākāśa don’t have true bheda without upādhis, so also jīva and brahman don’t have bheda without the upādhis of antaḥkaraṇa and māyā.
- Just as the bheda between bimba and pratibimba is mithyā, so also the bheda between jīva and brahman is mithyā.
arthāpatti
- अभेदासिद्धिः, श्रुत्युक्तभेदनिन्दान्यथानुपपत्त्या
- यदि प्रतीयमानोऽपि भेदः वस्तुतो न मिथ्या स्यात्, तर्हि महावाक्यैः अभेदो न प्रतिपाद्यते, प्रतिपाद्यते तु।
arthāpatti statements take the form: If A is true, B cannot be true. Since B is true, A is false.
- If there was bheda between jīva and brahman, śruti would not do bheda nindā through sr̥ṣṭi vākyas. The sr̥ṣṭi vākyas are bheda nindā. Therefore, abheda is determined.
- If the bheda between jīva and brahman is not mithyā, then mahāvākyas would not expound abheda. They do expound abheda. Therefore, bheda is mithyā.
anupalabdhi
- जाग्रत्स्वप्नयोः उपाधेः सत्त्वात् जीवब्रह्मणोः भेदः प्रतीयते। सुषुप्तौ तदभावाद् भेदो नैव उपलभ्यते इत्यतः जीवब्रह्मणोः भेदः परमार्थतः नैव्
anupalabdhi statements take the form: A is only true due to B. When B is not present, A is not true. Thus, A is not independently true.
- The bheda between jāgrat and svapna is perceived due to the existence of upādhis. In suṣupti, they are not perceived due to the lack of upādhis. Thus, the difference is mithyā.
