Pramanam and Prameyam

Srimathe Ramanujaya Namaha
Srimad Vara Vara Munaye Namaha
Sri Vanachala Mahamunibhyo Namaha

Srimad Vaadula Kula Tilaka Sriman Mahacharya Pradhanashishya Srinivasacharya virachita 

Yatindra Mata Deepika

Yatindra Mata Deepika : is a treatise that reinforced Ramanuja Sidhantam in the line of Vedavyasa, Bodhayanas, Tanker, Dramidar, Bharuchi etc.

Yatindra Mata Deepika is the foundational stone that lays down the stepping stone to progress in the sampradayam to learn Vedartha Sangraham >> Sribhashyam >> Bhagavad Vishayam (Thiruvaimozhi) >> Mumukshupadi >> Srivachanabhoosanam >> and then bring it into ANUSHTANAM

Mimamsa = Pujya Vishaya Vicharaha: Shariraka Paribhasa = 16 shaka

Jagat = Shariram : explained in Purva Mimamsa (12 shaka) extolled by Jaimini and Shaariram : explained in Uttara Mimamsa 4 shaka.  (one who takes the world as shariram)

Prama = Jnana / Buddhi

Prameyam = Vishayam for Jnanam

Pramanam = Darshanam of Prameyam - is a tool that directs the prama to know about Prameyam

All the knowable things in the world can be broadly classified into 2 categories - Pramanam (means of knowledge) and Prameyam (Object of knowledge)

PRAMANAM (means of knowledge)

Prama is the thing to be defined and not just knowledge but Knowledge consonant with experience in its exactitude else would suffer from ati vyapti (over pervasion) hence "exactitude" ie yathavasthitha

3 threats to exactitude (yathavasthitha)

1. samsayam - doubt : apperception of mutually contradicting attributes (dharmi)
2. anyatha jnana - wrong apprehension - mistaken perception of one attribute for other (dharma viparyasa)
3. Viparita jnana - reversed apprehension - mistaken perception of one thing itself for another (dharmi viparyasa)

3 faults for definition

1. a-vyapti - non pervasion / non existence in the thing signified
2. ati vyapti - over pervasion in things other than the things to be signified
3. a sambhava - non existence of the sign or definition anywhere

Hence, Pramana or means of knowledge is that instrument by which we obtain knowledge and there is none better than that. Pramanas can be broadly categorised into 3 - 

1. Pratyaksha - Perception
2. Anumana - Inference
3. Shabda - Word

PRAMEYAM (Object of knowledge)

can be categorised into 2 :  Dravyam (Substance) and Adravyam (non-substrance)

Dravyam - are of 2 types Jadam (non-sentient) and Ajadam (Sentient)

Jadam - can be classified as Prakriti (matter) and Kala (time)

Prakriti - 24 tatva (principles) : 5x4 indriyams + Manas + Ahankaram + Mahaan + Mula Prakriti

Kala : 3 Upadhi (means of limitation / condition .. past present and future)

Ajadam - can be categorised into 2 : Parag (outward - swayam prakasam) and Pratyak (inward - swayam & svasmai prakasam)

Parag - 2 types  Nithyavibhuti (eternal estate) and Dharmabhutajnanam (Attributive / Adjectival consciousness / cognition)

Pratyag - 2 types Jiva (individual atma) and Iswara (ruling atma / God supreme)

Jiva - 3 types Baddha (bound atma), Mukta (liberated from bondage) and Nitya (never bound)

Baddha - 2 types Bhubhukshu (pleasure desirer) and Mumukshu (Freedom desirer)

Bhubhukshu - 2 types arthakama (wealth and gratification) and Dharma (duties)

Dharma - 2 types Devatantram (godlings) and Bhagawan (God)

Mumukshu - 2 types Kaivalya (isolation) and Moksha (Salvation)

Moksha - 2 types Bhaktan (god lover) and Prapanna (God resigned)

Prapanna - 2 types Ekanti (one pointed) and Parama ekanti (one only pointed)

Parama Ekanti - 2 types Dripti prapanna (Postulant patient) and Aartha prapanna (Postulent impatient)

Iswara - Para (transcendent), Vyuha (Grouped), Vibhava (incarnational), Antaryami (in-ruler) and Archa (worshippable);