Epistemology in Vedanta
The process of knowledge is well analyzed and explained in vedAntik scriptures.
For any knowledge to take place the mind is required. Put differently, knowledge cannot take place in the absence of mind. In deep sleep, mind is resolved; hence we do not have any kind of knowledge, form knowledge through eyes, sound knowledge through ears, smell knowledge through nose etc. In the waking, the mind being present, knowledge is gathered.
For any knowledge to take place, a relevant pramANa (means of knowledge) has to be used. One cannot perceive form without the eyes, cannot smell without the nose etc.
Additionally, what knowledge is gained through a pramANa can never be negated by other pramANa. For e.g., form knowledge gained through eyes can never be negated through the nose.
Furthermore, knowledge always takes place in the form of thought only. There cannot be any other knowledge. Hence, there is no meditative knowledge or trance knowledge or mystic knowledge that takes place. Whether form knowledge or smell knowledge, it has to take place in the form of a thought in the mind.
The whole process of knowledge can be explained in the following steps.
1. A thought comes out of the mind due to the functioning of the organs and mind together. This thought, as though envelops the object and is technically called vRRitti vyApti. For e.g., a thought envelops the book lying in front of me. This is the ‘book thought’.
The role of vRRitti vyApti is to remove the ignorance about an object, or uncovering it. In the book example, book thought negates book ignorance etc.
2. The reflection of consciousness takes place in the thought giving the rise of knowledge. This is technically called AbhAsa vyApti or phala vyApti.
The role of phala vyApti is to enlighten the object, to make it known.
These two steps though explained sequentially, are actually happening at once.
Considering the book example; A thought (vRRitti vyApti – 1) envelops the book, removing the ignorance. The consciousness reflecting in the thought (phala vyApti -2) reveals the book as is.
How does this work in the case of self knowledge? It is unique in this case, since there will only be vRRitti vyApti and no phala vyApti.
The aham brahmAsmi vRRitti (I am Brahman) thought is the vRRitti vyApti which removes the ignorance about the self. Once that is done, no phala vyApti is required. Nothing need illumine Brahman. It is self evident and the only truth. If it could be illumined, it would be an object. In fact the reflection of consciousness also is due to the consciousness only. Then what can the reflection illumine. It is like the moon trying to illumine the sun. The very fact that moon has some light, is due to the sun.
Hence, once the ignorance is gone, there is no function to be done by the phala vyApti. The ignorance gone, the self alone is. The reflection of consciousness on the thought is not there in this case.
The object ignorance goes with vRRitti vyApti. So, ignorance of Brahman goes with vRRitti vyApti. The phala vyApti illumines the object in case of objective knowledge. Once the ignorance of brahman is gone, self alone is; what will the phala vyApti illumine? Brahman alone is.
This is how knowledge takes place.
